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_ IMMORTALITY 








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Immortality 


By 


H. C. ‘"HOSKIER 





1925 
THE STRATFORD COMPANY, Publishers 


Boston, MASSACHUSETTS 


Copyright 1925 


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‘IT say to thee weapons reach not the Life; 
Flame burns it not, waters cannot o’erwhelm, 
Nor dry winds wither it. Impenetrable, 
Unentered, unassailed, unharmed, untouched, 
Immortal, all-arriving, stable, sure, 
Invisible, ineffable, by word 
And thought unecompassed, ever all itself, 
Thus is the Soul declared! How wilt thou then, — 
Knowing it so—grieve, when thou shoulds’t not grieve ? 


ee Ee Nesbirtiy 
Of living things comes unperceived; the death 
Comes unperceived ; between them, beings perceive: 
What is there sorrowful herein, dear Prince? 
Wonderful, wistful to contemplate! 
Difficult, doubtful, to speak upon ! 
Strange and great for tongue to relate, 
Mystical hearing for everyone! 
Nor wotteth man this, what a marvel it is, | 
When seeing, and saying, and hearing are done!”’ 


Krishna to Arjuna in the 
BHaAGAvapb-Gita or ‘‘The Song Celestial’’ 
Sir Edwin Arnold’s translation 


In an essay such as this, the author has been anxious to 
suppress references at foot and footnotes, as far as pos- 
sible, in order not to disturb the train of thought of the 
reader, as he passes over the ground. This is the author’s 
excuse for not using the form of a running narrative all 
his own, with references and quotations relegated to the 
foot of the page, and this his reason for incorporating 
into the body of the text the quotations. 

It will be readily appreciated that in a review of this 
kind, — where, for a judgement, so much knowledge of 
the subject is presupposed upon the part of the reader, 
—it was incumbent to give at some length the various 
supporting literature of the ages, in the very words of 
the respective authors, which could not be adequately or 
tersely transferred to the language of the essay proper. 

The author hopes that critics will appreciate this fea- 
ture, and excuse any apparent prolixness of extraneous 
matter, which, in the nature of things, was practically 
forced upon him as an historical background, and which, 
if space allowed, should have been still more amply re- 
produced. 

The matter of cross-correspondence at the end has, it 
is believed, never been published previously in full in the 
English language. 


IMMORTALITY 
CHAPTER I 


Introductory 


1, Since M AN has been upon the face of the earth, he 
has always had an earnest desire for immortality (so- 
ealled), but always with a view to remaming upon the 
Earth ttself. 

In every part of the habitable globe, under every sky 
and in every clime, man has struggled to resist the end — 
Death — and to continue his life among the familiar sur- 
roundings of Mountain and River, Hill, Valley and 
Stream, which he loved so well. 

He never sought of himself to take wings and leave 
the Earth. He saw the stars in their majesty rise and 
pale; he saw the movements and courses of heavenly 
bodies ; he may have worshipped and deified some of them 
in a far off kind of way, but he had no desire to fly to 
another Globe, nor to wander amid the Ether at death. 

How, then, did Religion start ? 

He worshipped Fire in an abstract kind of way, as 
being the source of all good, and the energiser of all 
forms of earth-life, but he had no desire to go to the Sun, 
or to be absorbed by the great Energiser. 

Religion — literally the binding of man to God — must 
therefore have started with some kind of a revelation of 
the Gods to men. Some kind of a ladder must have been 


1 


2 IMMORTALITY 


set up between Heaven and Earth, for man to suppose 
or to know that better things were to be found outside 
his earthly dwelling. 

And such is indeed the tradition which we find among 
every people, irrespective of colour or locality, as far as 
written records or oral tradition can be trusted. 

2. Beyond this simple fact, there is a concordance of ideas 
amongst the various world-religions and traditions, a 
harmony in the various world-wide folklore, which points 
distinctly to some common origin or similar kind of extra- 
terrestrial communication in the matter of man’s rela- 
tions with the unknown and the infinite. 

3. The trouble with our education in such matters is 
that the Schools generally begin their history with 
Homer,—a mere youth in such matters. His date, of 
approximately 800 B. C., is far too recent to help us. 

By the time of Hesiod and Homer, everything pertain- 
ing to Gods and Goddesses was hopelessly confused and 
allegorical, and we must search much earlier for light 
on the subject. 

4. By religion, we are taught that the Earth-life is tran- 
sient and temporary, while the Real Life lies in ‘the 
beyond,’ — whence we came and whither we return. 
(See pp. 144-149.) 

5. In order that man should cease to think of this Earth- 
life as the main thing, with the future absolutely in 
doubt, some kind of Revelation was necessary, some kind 
of Communication essential between him and his extra- 
mundane Creator and Ruler, to Whom and to Whom 
alone, in the last analysis, he owes allegiance. 

Hence, see we traces of this in the relics of all religions. 


IMMORTALITY 3 


6. It is only in the last fifty years that the Christian 
Church has been willing to investigate the ancient sys- 
tems, and even today she does not begin to give them 
their due, and but few of her sons have taken the 
trouble to familiarise themselves with the elements of 
what is called the study of ‘‘Comparative Religions.’’ 
Yet here are Keys to unlock many difficulties and many 
mysteries. Nothing could be clearer than the original 
conceptions of Chinese and Indian Wisdom, which agree 
at a most distant period. 

7. Man has been.on this Earth for a much longer period 
than is usually supposed. Geology is slowly compelling 
the acceptance of this fact. 

Cataclysms there have been, and the flood-story is so 
universally traced that there must be truth in it. 

Our greatest difficulty has been in neglecting the 
occult character of Genesis, and what lies hidden beneath 
its surface. If we can divest our minds of the fixed 
periods of the Patriarchs as such, and see in them an 
elastic chronology of periods, we can advance. Hardly 
otherwise. As a matter of fact Berosus’ period of 
432,000 years for the 10 patriarchs or demi-gods of the 
dim pre-historic times (86400 ‘lustres’) would about 
correspond with the Biblical antediluvian period of 
1656 years if we turn these into Biblical ‘‘ weeks.’’ 

Now, where do we begin our investigations of the his- 
tory of Man? 

It will be useful to commence in Egypt, for thence 
radiate all the Keys. 

8. As to the connection between India and Egypt, ‘‘the 
religion of Egypt was essentially a religion of body, as 
that of India was of spirit. Egypt had multifarious 


4 IMMORTALITY 


acts of external ritual; India cultivated contemplation. 
God to the Hindu was an undiscoverable essence; to the 
Egyptian, he was manifested in every type of animal 
existence. To the Hindu, time was nothing; eternity, 
all. To the Kgyptian, every passing moment had its 
consecrated work. Egypt was the antipodes of India. 
Nevertheless, it is true that Egypt received its first 
religious inspiration from India, even as did Zoroaster 
in Persia.’’* 

9. As to the Trinity: ‘‘The Trinity of Creative Power, 
Destructive Power, and Mediatorial Power existed in 
India as Brahm, Siva, Vishnu; in Egypt as Osiris, 
Typhon, Horus. There were many Trinities in Egyptian 
theology. The same existed in Persia as Ormuzd, Ahri- 
man, Mithra (the Reconeiler). Different parts of Egypt 
had their different theologies. Pthah, the Supreme 
Father; Ra, the Sun-God, manifestation of the Supreme ; 
Amun, the Unknown God, were all manifestations of the 
God idea.’’’ 

10. Egyptian dynastic history ceases a little later than 
5,000 B. C. Back of that is a confused record of the un- 
belevably long reigns of Gods or demi-gods. It seems 
clear that from India came a migration long since to 
Ethiopia, and thence Indian religion penetrated to 
Egypt and became the foundation for their system. And 
their system imcluded direct communication of God with 
man. Here Moses was educated in all the Temple-lore 
of the Egyptians, as was Orpheus about the same time, 
if we are to believe St. Yves d’Alveydre, about whose 
book ‘‘La Mission des Juifs’’ we shall speak later. 








1 Stainton Moses’ communications, p. 224/5, ed. 1920. 
2 The same, p. 224. Add as to Babylonia: Anu, Bel and Ea. As to the 
Phomician triad: Schama, Il and Baal. 


IMMORTALITY — 5 


11. Back to India then go we in search of the first re- 
eorded communications from the outside of our World 
to man. And the record there is very plain. The teach- 
ing —as to Reincarnation, faith and works, the per- 
fectibility of man, the law of attraction, Universal Law 
and its aim: Harmony —is all summarised (at a date 
conceded to be somewhere between B. C. 300 and A. D. 
300) in the Bhagavad-Gita. 

12. And the wonderful thing is that it all harmonises and 
conecords with the Christian religion, as well as with 
other religions and is in strict accord with latter day 
revelation as vouchsafed to Stainton Moses, Allan Kar- 
dee, Bhgh Bond, Mrs. de Watteville and others. 

13. Take, for example, the ‘Law of Attraction.’ This is 
what Krishna says in the Bhagavad-Gita (Edwin Ar- 
nold’s translation) : 


THE Law or ATTRACTION 

... . That man alone is wise 
‘“Who keeps the mastery of himself! If one 
‘‘Ponders on objects of the sense, there springs 
‘* Attraction; from attraction grows desire, 
‘Desire flames to fierce passion, passion breeds 
‘* Recklessness ; then the memory — all betrayed — 
‘‘Lets noble purpose go, and saps the mind 
‘“Ti11 purpose, mind, and man are all undone.’’ 


and compare: 


‘‘For the concord of similars and the contrariety of 
dissimilars effect not a few things.’’ 
Tamblichus, Para. 4, ch. ix. 


Cf. St. James, Epistle, i. 13, 14: ‘‘Let no one being 
tempted say that from God I am tempted. For God is 
untemptable of evil things, and He, Himself, tempteth no 


6 IMMORTALITY 


one. But each one is tempted (when) from his personal 
desire he is drawn on and attracted; then, the Desire, 
having conceived, gendereth Sin, and Sin itself at its 
full term is delivered of (a child) Death.”’ 

And it is all in line with Swedenborg’s teaching, down 
to the latest communications from spirits in communica- 
tion with Mrs. de Watteville. 


14. 


Take ‘‘ REINCARNATION. ’’ 
This is what Krishna says to Arjuna: 


‘‘Manifold the renewals of my birth 
‘‘Have been, Arjuna! And of thy births too! 
‘‘But mine I know, and thine thou knowest not, 
‘‘O slayer of thy foes. Albeit I be 
‘Unborn, undying, indestructible, 
‘“The Lord of all things living; not the less — 
‘“By Maya, by my magic which I stamp 
‘‘On floating Nature-forms, the primal vast — 
““T come, and go, and come. When Righteousness 
‘*Declines, O Bharata! When Wickedness 
‘“Ts strong, I rise, from age to age, and take 
‘* Visible shape, and move, a man with men, 
‘*Suceouring the good, thrusting the evil back, 
‘‘And setting Virtue on her seat again.’’ 


Then take the Christian Gospels and what find we? 
It is generally supposed that there is nothing in our 
Bible about reincarnation, but in Matthew xi. 14, Jesus 


IMMORTALITY 7 


says (at the very first mention of the name) : ‘‘But af ye 
will receive it, this is Elias who was due to come (5 pedo 


€pxeo Oa) - ome 
And again: Mat.. xvii. 11, 12 and Mark ix. 13: ‘‘But I 


say unto you that Elias has really come and they did not 
recognize him, but did to him whatever they would. . . 
Then his disciples apprehended that it was about John 
the Baptist that he spoke to them.’’ It has been ob- 
jected that when John was asked if he were Elias, he 
said ‘‘No,’’ but he did not know.* Compare above: ‘‘ But 
mine I know, and thine thou knowest not.’’ (line 3.) 
The cardinal doctrine, not only inherited by the 
Theosophists of today from the India of the past, but the 
eardinal doctrine of all serious spirit communication of 
the day is this and nothing short of this, affirming the 
evolution of the human soul on earth through mineral, 
plant, and animal, but its ‘refinement’ or ‘refining evolu- 
tion’ during its periods of ‘‘erraticity’’ after death, until 
it returns no more to earth, with the notable exception 
of the voluntary return of messiahs from among the high 


3 In this important passage it would be interesting to know.what was the 
exact word in Aramaic which our Lord used. The nearest we can come to 
it is to consult The Syriac, and there we find a very interesting state of 
things, for, whereas the Greek infinitive is agreed to by the Latins (with 
accipere, recipere, percipere, audire, scire) and by the Coptics, the Syriacs 
use an imperative, thus: ‘‘And if ye wish, take it (from me) that this is 
Elias’ . . . using accipite for accipere; and this is the very Syriac word 
and tense used later on in John xx. 22 for the Greek AaBere (‘‘take ye’’) 
when the record says: “And saying this, he breathed hard [there is no 
‘apon them’ in the great majority of authorities] and said to them ‘Receive 
spirit holy.’ ” 

Thus these two important passages in the minds of the Syriac retrans- 
lators hang together as to the word “receive” or “take,” implying something 
very important and special. As a matter of fact the Greek authorities in 
Matt. xi.14 vary between Sé€acOat (infinitive) and Séfac@e (imperative), 
and we can no longer tell which is correct, as @t and € are interchangeable 
as an itacism. 

4 This is supplemented by St. Luke, who tells us that the angel of the 
Lord, standing at the right of the altar of incense, definitely announced to 
Zacharias, in connection with the promised birth of John Baptist, that he 
should go before the Lord in the spirit and power of Elias. (Luke i, 11-17.) 
Note that the Transfiguration, when Elias appeared in spirit, took place 
ajter the murder of John the Baptist. 


8 IMMORTALITY 


spirits, from cycle to cycle, as their services are needed 
on the Earth. 

Note what Mrs. de Watteville’s correspondent says in 
one place (vol. i, p. 218) : 


‘Nos ames ont toutes fait leur évolution et con- 
tinuent dans l’enchainement des siécles—il n’y a 
done ni Juifs ni Chrétiens ; il y a des Ames inearnées, 
tantot dans une famille Chrétienne, Musulmane, In- 
doue, protestante, etc., — par conséquent, la question 
de race n’existe pas, ou, du moins, ne s’applique 
qu’au corps matériel et non a l’ame.”’ 


15. Take ‘‘Faith and Works’’ about which it is often 
supposed that St. Paul and St. James are in conflict, al- 
though they are not. 

How beautifully are these harmonized in the Bhaga- 
vad-Gita, as follows: 


Krishna: 

‘‘T told thee, blameless Lord! there be two paths 
‘“Shown to this world; two schools of wisdom. 
Sa inst 
‘The Sankhya’s, which doth save in way of works 
‘“Prescribed by reason; next, the Yoe, which bids 
‘Attain by meditation, spiritually : 
‘“ Yet these are one! No man shall ’seape from act 
‘“By shunning action; nay, and none shall come 
‘‘By mere renouncements unto perfectness. 
‘‘Nay, and no jot of time, at any time, 
‘Rests any actionless; his nature’s law 
‘‘Compels him, even unwilling, into act; 
“|For thoucht is actainstancys) see 


IMMORTALITY 9 


WorRKS 
And again: 


“Therefore, thy task prescribed 
With spirit unattached oladly perform, 
‘‘Sinee in performance of plain duty, man 
‘‘Mounts to his highest bliss. By works alone 
‘‘Janak and ancient saints reached blessedness! 
‘‘Moreover, for the upholding of thy kind, 
‘* Action thou shoulds’t embrace.’’ 

Cf. James ii, 19, 20: ‘Thou believest that God is Unity. 
Well doest thou. And the daimons believe and shudder 
[at the Name]. But thou needest to know, oh empty- 
pate, that faith apart from works is dead [or, arid].’’ 
16. Continue as to: Doust. 


‘Believing, he receives it when the soul 

‘*Masters itself, and cleaves to Truth, and comes — 
‘*Possessing Knowledge — to the higher peace, 
‘The uttermost repose. But those untaught, 
‘‘And those without full faith, and those who fear 
‘‘ Are shent; no peace is here or other where, 

‘“No hope, nor happiness for whoso doubts.’’ 


Then compare St. James 1. 5/8: “‘If any of you lack- 
eth Wisdom, let him ask of God-the-Giver (who giveth) 
to all men liberally and is not one to east your request 
in your teeth, and it shall be given him. But let him ask 
in faith, not weighing pros and cons, for he who is in two 
minds as to the result is like a wave of the sea blown on 
by the wind and tossed hither and thither. Let not that 
man imagine that he shall receive anything at all from 
the Lord. A double-minded man is unstable in all his 
paths,.’’ 


10 IMMORTALITY 


17. Then, as to: PERFECTIBILITY, take this: 


‘‘Thou sayest, perplexed, It hath been asked be- 
fore 
‘‘By singers and by sages, ‘ What is act, 
‘‘And what inaction?’ I will teach thee this, 
‘‘And, knowing, thou shalt learn which work doth 
Save 
‘‘Needs must one rightly meditate those three — 
‘* Doing, — not. doing —, and undoing. Here 
‘‘Thorny and dark the path is! He who sees 
‘‘How action may be rest, rest action — he 
‘“Ts wisest ’mid his kind; he hath the truth! 
‘‘He doeth well, acting or resting. Freed 
‘Tn all his works from prickings of desire, 
‘‘Burned clean in act by the white fire of truth, 
‘‘The wise call that man wise; and such an one, 
‘‘Renouneing fruit of deeds, always content. 
‘* Always self-satisfying, if he works, 
‘‘Doth nothing that shall stain his separate soul, 
‘Which — quit of fear and hope — subduing self — 
‘‘Rejecting outward impulse — yielding up 
‘‘To body’s need nothing save body, dwells 
‘‘Sinless amid all sin, with equal calm 
‘‘Taking what may befall, by grief unmoved, 
‘‘Unmoved by joy, unenvyingly ; the same 
‘‘TIn good and evil fortunes; nowise bound 
‘*By bond of deeds. .. . 
‘‘But for him that makes 

‘“No sacrifice, he hath nor part nor lot 
‘‘Even in the present world. How should he share 
‘‘ Another, O thou Glory of the Line ?”’ 


‘* As the kindled flame 
‘‘Heeds on the fuel till it sinks to ash 
‘*So unto ash, Arjuna! unto nought 
‘“The flame of Knowledge wastes works’ dross away ! 
‘‘There is no purifier like thereto 
‘In all this world, and he who seeketh it 


IMMORTALITY iA 


‘Shall find it — being grown perfect — in himself.”’ 
Bhagavad-Gita (Arnold’s translation) 


And then consider the way in which the human race is 
urged towards the ‘perfected’ or ‘finished’ state through- 
out our Gospels and Epistles: 


Matt. v. 48: ‘‘Be ye therefore yourselves perfect as 
your Father who is in the Heavens is perfect.’’ 
Hebr. v. 14: ‘‘But for the perfect ones is the strong 
food, those who by reason of use have their facul- 
ties fully exercised for discrimination between 

good and evil.’”’ 

James i. 17: ‘‘Every good gift and every perfect 
oift is from above, coming down from the Father 
of the Orbs, with whom is no swerving, nor trace 
of revolution.’’ 

Hebr. vi. 1: ‘‘Therefore, leaving behind the word of 
the beginning of Christ, let us bear onward unto 
the perfection, not laying again a foundation of 
repentance from dead works and of faith towards 
God.”’ 

Hebr. ii. 10: ‘‘For it was fitting for Him, by reason 
of Whom are all things, and by means of Whom 
are all things, many sons (thus) leading unto 
glory, to make perfect the captain of their salva- 
tion by means of sufferings.’’ 

Hebr. v. 9: “‘And being perfected, He became the 
prime cause of eternal salvation to all those who 
obey Him.’’ 

1 John iv. 17, 18: ‘‘In this has been really perfected 
the Love with us, that we may have boldness in the 
day of Judgement, because just as That One is, we 
also are in this world. Fear there is not in this 
Love, but perfected Love outeasteth fear, for fear 
hath pain. He that feareth is not definitely per- 
VeECtcds a 


12 IMMORTALITY 


Then consider this communication from ‘‘ Krastes’’ to 
Allan Kardee (‘‘The Medium’s Book,’’ English edition, 
leew iss 0s CATADS) & 


‘‘Men are prone to exaggeration in everything; 
some (and I am not now alluding to professed 
materialists) deny that animals have a soul, while 
others insist upon it that they have a soul like ours. 
Why will they confound what is perfectible with 
what is not? Be quitesure of this, viz., that the fire 
which animates the beasts, the breath which makes 
them act, move, and speak in their special language, 
has not, in their present phase of development, any 
aptitude for mingling, uniting, blending, with the 
divine breath, the ethereal soul, in a word, the spirit, 
which animates the essentially perfectible being, 
MAN, the king of terrestrial creatures. Is it not this 
very quality of perfectibility that constitutes the 
superiority of the human race over the other terres- 
trial species? Let it, then, be distinctly understood 
that you cannot assimilate to man, who is perfectible 
in himself and in his works, any individual of the 
other races living upon the earth. 

.... ‘From the onward movement of the human 
race — constant, invincible, undeniable — and from 
the persistently stationary position of the other spe- 
cies of animated beings, you should conclude, with 
me, that, while certain principles, viz., breath and 
matter, are common to all that live and move upon 
the earth, it is none the less true that you alone, you 
spirits incarnated in earthly bodies, are placed under 
the action of the inevitable law of progress which 
urges you, necessarily, and for ever, onward.’’ 

And consider this from Mrs. de Watteville’s volumes: 

‘‘Lia seule chose qui soit fatale, c’est la low de 
perfectionnement — ceux, qui ont eu la lacheté de 


s’y soustraire momentanément seront forcés d’y sat- 
isfaire tot ou tard.’’ (Vol. 1, p. 125.) 


IMMORTALITY 
and this: 


Ceci vous démontre, chére amie, que chacun des 
défauts que nous cherchons a vaincre et a déraciner 
pendant l’incarnation est luiméme une source, wn 
germe de perfection, et ce que |’affirme — tout para- 
doxal que cela puisse vous paraitre — est cependant 
une verité absolue.’’ (Vol. 2, p. 52.) 


13 


CHAPTER II 


Harmony 


18. Harmony is the Universal aim of Universal Law. 
Yet, through what straits the worlds all pass to attain 
unto it. The laws of attraction, of cohesion, of repul- 
sion, of gravity, of reciprocity, all tend thereto, but 
birth-pangs and battle sears, disintegration, death and 
re-birth accompany the Course of nature (cf. tov tpoxov 
Ths yeveoews James, lili. 6). Note in Arnold’s transla- 
tion of the BHAGAVAD-GITA: 


‘‘They who shall keep 
‘‘My ordinance thus, the wise and willing hearts, 
‘‘Have quittance from all issue of their acts; 
‘*But those who disregard My ordinance, 
‘“Thinking they know, know naught, and fall to loss, 
‘Confused and foolish. Sooth the instructed one 
‘Doth of his kind, following what fits him most ; 
‘* And lower creatures of their kind; in vain 
‘““Contending ’gainst the Law.’’ 


Says Andrew Jackson Davis in his ‘‘Great Har- 
monia’’ (vol. 11, p. 123): 


‘‘Individual harmony is essential in family har- 
mony ; 
Family harmony is essential to social harmony ; 
Social harmony is essential to national harmony ; 
and National harmony is essential to Universal 
harmony among the inhabitants of the Earth. 
The whole is a likeness of the individual.’’ 


14 


IMMORTALITY 15 


The human soul craves harmony, hence he is at- 
tracted God-wards, and Davis elsewhere (p. 286) puts 
it thus :— 

‘“‘The great vortex of celestial Pieeice Sine creat 
centre of eternal Love, the great nucleus of Omnipo- 
tence, the immortal flower of Wisdom, which breathe 
forth the elements of universal Harmony and the fra- 
erance of undying delights,—is the irresistible Magnet 
which attracts upward the human Soul. Henee, to the 
unimaginable centre of all things, the Spirit goes to 
commune with the one only and true God. And while 
the theology of the earth bids the soul to think of Deity 
as the child conceives of a great and powerful monarch, 
or as the poet dreams of the awful shadows of an unseen 
power—moving like a conscious, all-pervading atmos- 
phere upon the bosom of creation—the truly scientific, 
philosophical, and theological mind beholds God as an 
organization of unchangeable and celestial principles. 
Such a mind conceives of something — A SUBSTANCE 
—a concentrated sublimation of real elements and 
essences ; and thus the Deity, being familiarized with our 
reason and intuition, causes us to realize the truth that 
He has proportions, tendencies, and principles of action 
which he ean neither change, suspend, transcend, or 
destroy.’’ And elsewhere (p. 272), he adds this very 
simple but very necessary corollary: ‘‘Thus it is with 
God. He has no physical eyes, no physical ears, no 
physical hands and feet; but he contains the principles 
of Perception, of Hearing, of Feeling, and all other prin- 
ciples, —this constitutes his personality. Therefore, 
Deity is an individual in Principles, and yet not separate 
from or outside of Nature. The Principles of Nature, or 


16 IMMORTALITY 


Deity, are unchangeable. Nature is the mediatorial sub- 
stance between the Cause and the End or Issue of Crea- 
tion; and it is therefore the instrumentality by which an 
Infinite Intelligence accomplishes infinite results.’’ 
Finally, as to Harmony, it must never be forgotten 
that Life being Motion, positive and negative are in 
a perpetual struggle for equilibrium and equipoise, 
which, when attained, is only momentary in all the 
several spheres and activities of the Worlds. 
19. As to: ONE UNIVERSAL Law, 


Compare again in Bhagavad-Gita :— 


‘‘All things are everywhere by Nature wrought 

“*In interaction of the qualities. 

‘“The fool, cheated by self, thinks: ‘This I did’ 

‘And: ‘That I wrought’; but—ah, thou strong-armed 
Prince! 

‘“A better-lessoned mind, knowing the play 

‘“Of visible things within the world of sense, 

“And how the qualities must qualify, 

‘‘Standeth aloof even from his acts .. .”’ 


20. As to oral transmission, note this, in the Chinese 


book of the Chinese sage Tehuang-tze (called by some 
of his disciples Tchuang-teheou) [floruit 350-400 A. D.]: 


“These things I learned from the son of Fu-mih, 
who had learned them from the grandson of Lo- 
tsong (sages of the mythical times) who had learned 
them from a spirit.’’ 

21. As to Chinese ‘‘7'AO,’’ it is very difficult even for 
them to define. (Most of the ancient Chinese books 
were lost before Confucius’ birth.) It is the govern- 
ing principle of the Worlds, God supreme in all his 
essences. Laokiun thus describes it :— 


IMMORTALITY ey 


‘‘Supreme Tao, although formless, produces and 
develops Heaven and Earth. Motionless, he puts in 
motion* the heavenly bodies. Nameless, Supreme 
Tao causes to exist and subsist all created things. J 
do not know His Name. Constrained to give Him a 
name, I call him TAO.® The Tao possesses the lumi- 
nous principle of purity, and the principle of dark- 
ness. He possesses the principles of motion and of 
rest. The Heavens are luminous and pure. The 
earth is obscure. The male element is luminous. 
The female element is obscure. The first is active. 
The second reposeful. Creating from above the 
essence, and distributing its qualities, Tao gives life 
to everything. The luminous principle is the source 
of the obscure principle. Movement is the basis of 
rest. 

On the other hand ‘7’IEN’ seems to be an appellation 
which may be more freely translated ‘God’ than Tao, 
but not always. T’ien would seem to be the exact 
equivalent of the Greek 75 @& of Aristotle, since the 
Chinese (Tchuang-tze, book III) thus speak of T’ien :— 
““That which they sought was one, and that which they 
rejected was equally one. That which they unified in 
their thought was one, and that which they did not unite 
was equally one. That which was one came from the 
T’ien, and that which was not came from man.’’ 

On the other hand, as to ““YANG”’ and “‘YIN”’ and 
“KHI,’’ Trinity is thus referred to :— 


‘The Tao produced one; the one produced 
‘‘two; the two produced a third. The 
‘‘three produced everything.”’ 

‘‘Kvery being wanders from the passive 








* Of. in the Bhagavad-Gita ch. xiii, ‘‘Motionless yet still moving.” 
5 Compare the Sanskrit ‘‘Tattwa’’ (Mahabharata, vol. ix., p. 615), ‘‘Es- 
sence’ or ‘‘Principle’’ and the basic appellation of the Supreme. 


18 IMMORTALITY 


‘‘principle yin and attaches himself to the 
‘active principle yang, but the intermediate 
‘‘spiritual principle Ahi establishes harmony 
‘between them.’’ 


What is this but the Trinity of Electricity, with posi- 
tive and negative poles, and equipoise between them! 
(Comp. p. 215, §98.) 

22. So we see that all the great philosophers, poets and 
spiritualists speak exactly the same language, from 
Moses and Orpheus, through Hesiod and Homer to 
Walt Whitman. From Pythagoras to Bahai, and from 
Socrates to Ruskin and Edward Carpenter, it is pre- 
cisely the same message, as it is from the first Indian 
sages to our last automatic communications, published 
or private. 

And what ought we to say of our blesséd poets? 
They have all caught the wondrous lilt of the Eternal 
verities, and added their testimony to the already 
rich ‘‘Akashie Records’’ of all time. 

The dreaming poets and prosaic spiritualists agree 
with the slowly accumulated wisdom of the philoso- 
phers, but the World as a whole will have none of it, 
and people with what was supposed to be an extra sense 
—mediums to wit—are still treated as witches, and the 
Common law of England is unchanged. 

The true reformer and deep philosopher is neces- 
sarily superior to his age, because he lives above it in 
a state combining the wisdom and experience of all 
the past ages. 

Thus Socrates, Plato, Pythagoras, were all far ahead 
of their times. King Aknaton, in Egypt (one whom 


IMMORTALITY ly) 


‘‘the gods loved,’’ for he died young, at about 30 
years of age), was another above his age. 

Their value to their age consists in this very su- 
periority, which may, under certain circumstances, lead 
the nation onwards. But, in proportion as they are 
superior to the received and established dogmas, laws 
and doctrines of the day, will their position be, as a 
rule, misunderstood, their motives be misapprehended, 
their teachings be misrepresented, and their intrinsic 
worth unknown. 

The multitude, not being on a par with them, will 
look upon them as deceivers, or mystics, or enthusiasts, 
or as philosophical madmen to be discouraged at all 
costs, or persecuted, or even hounded to death. They 
are therefore pushed aside, or repulsed, disliked and 
calumniated, and often subjected to imprisonment and 
death, as was Socrates and many another. 

Hear what that great man Ruskin has to say as to 
the hidden meaning of the Poets and Teachers of all 
time. In a beautiful passage in ‘‘The Queen of the 
Air,’’ and with his usual lucidity, and grasp of fun- 
damentals, he writes :— 


‘.. . Which is profoundly true, not of the Iliad 
only but of all other great art whatsoever; for all 
pieces of such art are didactic in the purest way, 
mdirectly and occultly, so that first you shall only 
be bettered by them if you are already hard at work 
in bettering yourself, and when you are bettered 
by them it shall be partly by a general acceptance of 
their influence, so constant and subtle that you shall 
be no more conscious of it than of the healthy diges- 
tion of food; and partly by a gift of wnexpected 
truth which you shall find only by slow mining for 


20 — IMMORTALITY 


it;—which is withheld on purpose, and close-locked, 
that you may not get it till you have forged the key 
of it in a furnace of your own heating. And this 
withholding of their meaning ws continual and con- 
fessed, in the great poets. Thus Pindar says of him- 
self: ‘There is many an arrow in my quiver full of 
speech to the wise, but for the many, they need 
interpreters.’ (Olymp. Ode II, lines 83-5). And 
neither Pindar, nor Aeschylus, nor Hesiod, nor 
Homer, nor any of the greater poets, or teachers of 
any nation or time, ever spoke but with intentional 
reservation; nay beyond this, there is often a mean- 
ing WHICH THEY THEMSELVES CANNOT interpret,’— 
which it may be for ages long after them to inter- 
pret,—in what they said, so far as it recorded true 
imaginative vision. For all the greatest myths have 
been seen, by the men who tell them, involuntarily 
and passively,—seen by them with as great distinct- 
ness (and in some respects, though not in all, under 
conditions as far beyond the control of their will) 
as a dream sent to any of us by night when we dream 
clearest; and it is this veracity of vision that could 
not be refused, and of moral that could not be fore- 
seen, which in modern historical inqury has been 
left wholly out of account; being indeed the thing 
which no merely historical investigator can under- 
stand or even believe; .. .’’ 








6 Compare Job xlii, 3, “I uttered that I understood not.” 


CHAPTER III 
Hesiod 


23. What a neglected author is Hesiod. However cor- 
rupt may be his text, or however much the scholiasts 
may have added to it, the fact remains that long 
stretches of it are quite clear and free from taint, and 
this earliest writer on Purgatory or Hades has used 
precisely the words that Jesus uses in the parable of 
Dives and Lazarus, in Luke xvi. 26. They both speak 
of a yaopa peyoa —a great gulf or ‘chasm’ —, and while 
St. Luke says no one can pass from one place to an- 
other because of this ‘great chasm’ peragd quay Kai tuov, 
‘“between us and you,’’ Hesiod speaks of €v@a kai ev@a, 
and St. Luke speaks of év6ev and éxeiev, 
Here are the passages side by side: 

Hesiod. Lines 740-742, in ‘‘Theogonia’’ :— 

Xdopa péy ovd€ xe wavta TeAeohopov eis eviavTov 

ovoas (KOT €i TpOTa wvAE€wv EvTode yEvoiTo, 

GAAG pev evOa Kai €vOa héepor Tpd OveAra OvEAXy. 
St. Luke xvi. 26 

Kai éi rao tovtois, metas nUOv Kal buov 

Xdopa peya eoTypiKTat, Omws ot GOeXovTeEs 

dia Bnvar évOev mpos tpas py dvvwvTat 

pnde ot exeiPev mpos yuas duaTrepwowr, 

I do not think this passage is as well known as it 

might be. In fact the word éorypixrac used by St. Luke 
actually occurs in Hesiod, in line 779, in a different con- 


21 


22 IMMORTALITY 


nection, but all in the same scene in Tartarus. And a 
few lines further on we meet with zoAvwvvpov vdwp the 
famed water, borne in a golden vase by Iris, messenger 
on one of her rare journeys to those parts from Jove. 
May we not see a common allusion here as to the water 
which, in the parable, Dives craves from Lazarus? Here 
is the whole passage in Cooke’s translation (A. D. 1728), 
lines 1050-1111 :— 


“And Tart’rus; there of all the Fountains rise, 
‘‘A sight detested by immortal Eyes: 

“A mighty Chasm, Horror and Darkness here; 
‘And from the Gates the Journey of a Year: 

‘‘ Here Storms in hoarse, in frightful, Murmurs play, 
‘“The Seat of Night, where Mists exclude the Day. 
‘Before the Gates the Son of Japhet stands, 

‘‘Nor from the Skys retracts his Head or Hands; 
‘“Where Night and Day their Course alternate lead; 
‘“Where both their Entrance make, and both recede, 
‘*Both wait the Season to direct their Way, 

‘“And spread successive o’er the Earth their Sway. 
‘This chears the Eyes of Mortals with her Light ; 
‘“The Harbinger of Sleep pernicious Night: 

‘“And here the Sons of Night their Mansion keep, 
“Sad Deitys, Death and his Brother Sleep ; 
‘“Whom, from the Dawn to the Decline of Day, 
‘“The Sun beholds not with his piercing Ray: 
‘“One o’er the Land extends, and o’er the Seas, 
‘“And lulls the weary’d Mind of Man to Ease; 
‘That iron-hearted, and of cruel Soul, 

‘‘Brasen his Breast, nor can he brook Controul, 
‘“To whom, and ne’er return, all Mortals go, 

‘“And even to immortal Gods a Foe. 

‘Foremost th’ infernal Palaces are seen 

“Of Pluto, and Persephone his Queen; 

‘A horrid Dog, and grim, couch’d on the Floor, 
‘‘Guards, with malicious Art, the sounding Door; 


IMMORTALITY 


NS) 
Ww 


‘*On each, who in the Entrance first appears, 

‘‘He fawning wags his Tail, and cocks his Kars; 

‘‘Tf any strive to measure back the Way, 

‘‘Their Steps he watches, and devours his Prey. 

‘‘Here Styx, a Goddess whom Immortals hate, 

‘‘The first-born Fair of Ocean, keeps her State; 

‘‘From Gods remote her silver Columns rise, 

‘*Roof’d with large Rocks her Dome that fronts the 
Skys: 

“Here, cross the Main, swift-footed Iris brings 

‘‘A Message seldom from the King of Kings; 

‘‘But when among the Gods Contention spreads, 

‘‘And in Debate divides immortal Heads, 

‘*H'rom Jove the Goddess wings her rapid Flight 

““To the fam’d River, and the Seat of Night, 

‘‘Thence in a golden Vase the Water bears, 

‘“By whose cool Streams each Powr immortal swears. 

‘“Styx from a sacred Font her Course derives, 

‘‘And far beneath the Earth her Passage drives ; 

‘*H'rom a stupendous Rock descend her Waves, 

‘* And the black Realms of Night her Current laves: 

‘‘Could any her capacious Channels drain, 

‘“They’d prove a tenth of all the spacious Main ; 

‘“Nine Parts in Mazes clear as Silver glide 

‘*Along the Earth, or join the Ocean’s Tide; 

‘“The other from the Rock in Billows rowls, 

‘*Source of Misfortune to immortal Souls. 

‘“Whoe with false Oaths disgrace th’ Olympian Bowrs, 

‘‘Ineur the Punishment of heav’nly Powrs: 

‘“The perjur’d God, as in the Arms of Death, 

‘‘Lethargic Lys, nor seems to draw his Breath, 

‘‘Nor him the Nectar and Ambrosia chear, 

‘While the Sun goes his Journey of a Year; 

‘*Nor with the Lethargy concludes his Pain, 

‘*But complicated Woes behind remain :”’’ 


24 IMMORTALITY 


The date of Hesiod is about 800 to 850 B. C. 

He reproduces mythology long since handed down 
orally, and probably in writing, for, as Paley says in 
his edition of Hesiod (Preface p. xix seq.): “‘A pre- 
Homeric literature and language then are no vague 
probabilities; they must have existed in the nature of 
things. The progress of language is in a remarkable 
manner simultaneous with the progress of civilisation. 
<c . It is almost difficult to conceive how long the 
Homeric Greek must have been in its transition from 
the crude forms and roots which analysis shows to have 
been the elements out of which it was formed. p 

“The connexion of both the language and the liter- 
ature of Greece with the Sanskrit is now well under- 
stood and admitted, and the great antiquity of the 
Vedic hymns seems placed beyond the reach of doubt 
or controversy. It is to these then, probably, that we 
must mainly look as the source from which Hesiod’s 
Theogony was composed. For example, Sir G. W. Cox 
observes’ that the Hindus believe that they lived in the 
last and worst of four periods or ‘Yugs,’ correspond- 
ing to the golden, silvern, brazen and iron ages; with 
which compare "Epy, 174. 

‘“‘There are many remarkable coincidences between 
the Mosaic account and the Hesiodie cosmogony. Both 
speak of the world as formed out of chaos, and of ight 
and darkness as subsequent creations. 

‘‘An ancient and universal tradition appears to have 
been, that the peaceful order of the universe was first 
interrupted by a rebellion or apostasy among the 


_7 “British Rule in India,” p. 8. See also Prof. Mahaffy’s Hist. of Cl. Gr. 
Literature, i., p. 103, note 2. 


IMMORTALITY 25 


higher order of primeval beings. Inexplicable as this 
is to us (unless on the theory that the notion was sug- 
gested by the sight of falling stars and meteors), it is 
very difficult to separate it from the Scriptural doc- 
trine of Satan and the Fallen Angels; and the same 
idea is contained in the Hesiodie rebellion of Cronus 
against Uranus, Zeus against Cronus, and the hurling 
of Cronus (the arch-rebel), Typhoeus, the great Ser- 
pent, and the Titans their compeers, into Tartarus 
(hell). The golden and silver ages of Hesiod represent 
man in a state of primitive innocence; the immense 
duration of human life, which Seripture assigns to the 
first patriarchs, is described by the infancy of a hun- 
dred years; the absence of pain and death, by the pass- 
ing away of this race from the world ‘as if subdued 
by sleep.’ The voluntary production of fruit and crops 
from the primeval earth, without the labour of the 
farmer; the gradual growth of wickedness and irre- 
hgion among degenerate men; the doctrine of angels 
or good spirits invisibly accompanying human beings 
on earth; the suggestion of rebellion first made by the 
female (Rhea); the formation of the first woman 
Pandora (like Adam) from the dust of the earth; lastly, 
the destruction of mankind, and their annihilation 
from earth at an early stage of their existence, in pun- 
ishment for their impiety,—all these statements seem 
reflections of* Mosaic teaching, and are too well 
marked to be regarded as mere casual resemblances.’ 


24. This brings us to a question most ably treated by the 
late Lord Crawford in his book ‘‘The Creed of Japhet,’’ 








8 a Sar F " ope Gk 
Rather we should say: “concurrent traditions similar to the.” Kd. 


26 IMMORTALITY 


where he proves that dogma and doctrine were the gen- 
erators of myth and folklore (which became gradually 
debased and confused), and not that folklore and this 
confused mythology had engendered dogma and doc- 
trine. A most important matter this, which is at the 
root of all belief and faith in communication between 
God and man at an early age. 

I cannot give a synopsis of Lord Crawford’s work. 
It is too long; and justice could not be rendered thus 
to an author, who, by an infinity of minute verbal 
affinities, tries to furnish philological—or ‘glottological’ 
—proof of the interrelationship up and down the 
World of a few basic myths (so-called), or doctrines or 
dogmata of common origin, which have merely grown in 
substance and been debased in transmission, while the 
core is there intact. 

On page 248 of this rare book (of which only 150 
copies were printed) Lord Crawford says: 


‘‘Nitles originally expressive of an elevated char- 
acter frequently become exchanged for degrading 
ones of nearly the same literal sound, through confu- 
sion of words, when the original or higher moral 
conception of the personage to which they are ap- 
plied has been lost sight of.’’ 


Thus, Walt Whitman says (‘‘Slang in America’’) : 


e¢ 


.... Considering Language then as some 
mighty potentate, into the majestic audience-hall of 
the monarch ever enters a personage like one of 
Shakspere’s clowns, and takes position there, and 
plays a part even in the stateliest ceremonies. Such 
is Slang, or indirection, an attempt of common hu- 
manity to escape from bald literalism, and express 
itself illimitably, which in highest walks produces 


IMMORTALITY 27 


poets and poems, and doubtless, wm pre-historic 
times, gave the start to, and perfected the whole 
immense tangle of the old mythologies. For, curious 
as it may appear, it is strictly the same impulse- 
source, the same thing. Slang, too, is the wholesome 
fermentation or eructation of those processes etern- 
ally active in language, by which froth and specks 
are thrown up, mostly to pass away; though ocea- 
sionally to settle and permanently crystallize .. .”’ 


I would lke to add here, before going further, the 
summary end of Lord Crawford’s volume, and would 
ask particular attention to the closing statement, for 
that is where we stand today. We ean accept the 
‘phainomena’ as genuine, without, at present, being 
able to fix, or state in cosmic terms, the ‘‘laws which 
regulate interaction’’: 


‘*T must leave it to the ingenuous student to work 
out the application of the great and dominant fact 
now tabled before him, to its legitimate results — 
results which, I fear not to say, must revolutionise 
modern thought. It will require a bold heart and a 
steady eye to tread the path thus indicated; but he 
must not shrink from truth, and the truth will be his 
exceeding great reward. The recognition of the In- 
spiration of the Bible, in the simple unequivocal 
sense of a miraculous interposition for the purpose 
of imparting a knowledge to mankind of certain 
facts important to his salvation, and which human 
reason cannot discern for itself, will place him face 
to face with countless forms of modern scepticism, 
and with certain theories in particular upon the 
origines of mythology and language against which 
the present argument and proof run directly counter 
—theories based upon a most industrious accumula- 
tion of facts, and most earnestly and eloquently 
worked out, but which are necessarily defective and 


28 IMMORTALITY 


misleading, inasmuch as facts of coequal importance 
with those dwelt upon — facts belonging to the 
world of miracle — are left entirely out of view by 
the theories. It was not thus that the mightiest 
thinkers of past time dealt with the problem of 
relative existence ; they recognized the facts on both 
sides, and thus formed — not theories, but judge- 
ments, possessing a value approximating to that of 
positive truth within the scope of their vision. It 
will appear but cold counsel to the young and ardent, 
with whose sympathies I warmly sympathise, when I 
warn them that what is termed the most advanced 
school of thought at any time in Theology, Philoso- 
phy, or Politics, is always to a great degree in aliena- 
tion from the central path of truth, and needs cor- 
rection, — each such school expressing in its extrava- 
gance the reaction against a previous development 
of speculation in the opposite direction, both being 
equally one-sided. It is toward the termination of 
each such periodical controversy that the older, 
higher, or what I should eall the Socratic philosophy 
intervenes to strike the balance of truth, separate the 
pure gold from the dross of recent acquisition, and 
fuse it with the solid wot or® of progress towards it, 
from which another start may be taken. The labours 
of the school specially above alluded to can never 
lose their exceeding value and interest, but they are 
crippled throughout by a one-sided philosophy and a 
jealousy of an objective utterance to man from God; 
whereas, to reach the point of vantage from which 
the pole-star of truth is visible to the eye of pure 
and unprejudiced intelligence, we must ascend 
above the misty regions of materialism and idealism, 
above even Aristotle and Plato, and take our stand 
with Socrates, on the supreme summit of speculation 
—I fear not to say on Mount Calvary itself, in the 
largest sense —on the point of intersection of the 
ereat antagonistic principles of being — beneath the 


IMMORTALITY 


cross of Him in whom Spirit and Matter, Liberty 
and Law, God-head and Manhood coexist in har- 
mony —the Thworestara of both creations — the 
physical and the spiritual, the Xpioros, Christ. It 
is thence only, from that pure serene, that Truth 
Universal — physical no less than metaphysical or 
supersensual truth — can be discerned in its recon- 
ciliation and integrity — so far as apprehensible by 
man — with an untroubled eye — humble and yet 
assured in the heht of eternal day. The doubts 
which perplex the sceptic, based on the difficulty of 
comprehending how the antagonistic forces of which 
man and God are (so to speak) respectively the 
centres, can exert their independent action and yet 
work unto unity, will disappear on his recognition 
of the single fact, that we are natiwe impartially to 
two worlds — of Knowledge and of Faith, of Provi- 
dence and of Grace or Miracle, each of which has 
equal part in our being, equal claim to our acknowl- 
edement — although we may not be competent an 
this umperfect stage of being to fix the laws which 
regulate their wnteraction.’’ 





29 


CHAPTER IV 


Ancient Philosophy 


25. At the first blush, it may seem strange to find no 
account in this paper of that wonderful man Socrates, 
nor of world-famed Plato, nor of Aristotle, nor of Plo- 
tinus, nor a full history of philosophic thought, but this 
is not the first essay on immortality! I have abandoned 
any attempt at a strictly historical sequence, or presenta- 
tion of philosophy, which, while more formal, would be 
more tedious. 

We must plunge in medias res, assuming the reader 
to be familiar with the progress made in biology, geology 
and the kindred sciences, with our greater knowledge of 
comparative religions, with our daily increasing knowl- 
edge of the history of ancient civilisations, as brought to 
light by excavations, with our return to Platonism, and 
with the growth of the cults of will-power, or rather 
mental science, and finally with the astonishing number 
of reputed communications from those who have passed 
beyond the veil. 

In other words, the proofs of immortality, or a con- 
tinuance of life beyond the grave (with a different kind 
of envelope*, but with our personality intact), are avail- 
able outside of philosophic deductions, inductions, and 
speculative processes or analogies, in only one direction, 





* See a charming little eighteenth century book on this subject by Isaac 
Taylor, entitled: ‘‘Physical theory of another life” London, Pickering, 1839, 


30 


IMMORTALITY 31 


viz., from communications from the so-called ‘‘dead.”’ 

Many people, in their ignorance, are debarred from 
this side of the question, as what they have read has 
been unfortunately hmited to frivolous communications, 
or to accounts of doubtful materialisations, or to attend- 
ance at questionable seances, or even at impostors’ cir- 
cles, —that saddest of all the examples of the mis- 
directed energy of man! 

But we are really in possession of unquestionable 
documentary evidence, furnished during the last seventy 
years, which may not summarily be put aside, and which 
is daily gathering force, and to this I would address my- 
self. 

But prior to speaking about these matters, we should 
take a glance backward to find out if direct ecommunica- 
tion with the other world did not take place thousands 
of years ago, and the process was merely suspended. 

I took the liberty, on an earlier page (Section 3), to 
refer to Homer as a mere youth in matters of Earth’s 
history. 

The following will explain my meaning. 

Do not let us forget how the reputed wise man Solon 
was soberly rebuked (as recorded in Plato’s Timaeus) 
about 600 B. C. by the Egyptian priests of Sais, as 
follows: 


‘“Upon his enquiring about ancient affairs of those 
priests who possessed a knowledge of such particu- 
lars superior to others, he perceived that neither 
himself, nor any one of the Greeks (as he himself 
declared) had any knowledge of very remote 
antiquity. Hence, when he once desired to excite 
them to the relation of ancient transactions, he, for 
this purpose, began to discourse about those most 


32 


IMMORTALITY 


ancient events which formerly happened among us. 
I mean the traditions concerning the first Phor- 
oneus and Niobe, and after the deluge, of Deucalion 
and Pyrrha (as described by the mythologists) to- 
gether with their posterity ; at the same time paying 
a proper attention to the different ages in which 
these events are said to have subsisted. But upon 
this, one of those more ancient priests exclaimed: 
‘O Solon, Solon, you Greeks are always children, 
nor is there any such thing as an aged Grecian 
among you! .. . All your souls are juvenile, neither 
containing any ancient opinion derived from remote 
tradition, nor any education hoary from its exist- 
ence in former periods of time. But the reason of 
this is the multitude and variety of destructions of 
the human race, which formerly have been, and 
again will be; the greatest of these, indeed, arising 
from fire and water, but the lesser from ten thou- 
sand other contingencies. For the relation subsisting 
among you, that Phaeton, the offspring of the Sun, 
on a certain time attempting to drive the chariot of 
his father, and not being able to keep the track 
observed by his parent, burnt up the natures belong- 
ing to the Earth and perished himself, blasted by 
thunder — is indeed considered as fabulous, yet is 
im reality true. For it expresses the mutation of the 
bodies revolving in the heavens about the Earth ; 
and indicates that, through long periods of time, a 
destruction of terrestrial natures ensues from the 
devastations of fire. . . . For these causes the most 
ancient traditions are preserved in our country. 
. . . But whatever has been transacted either by us, 
or by you, or in any other place, beautiful or great, 
or containing anything uncommon, of which we have 
heard the report, everything of this kind is to be 
found described in our temples and preserved to the 
present day. While, on the contrary, you and other 
nations commit only recent transactions to writing, 


IMMORTALITY 


and to other inventions which society has employed 
for transmitting information to posterity; and so 
again, at stated periods of time, a certain celestial 
defluxion rushes on them like a disease; from 
whence those among you who survive are both desti- 
tute of literary acquisitions and the inspiration of 
the Muses. Hence it happens that you become juve- 
nile again, and ignorant of the events which hap- 
pened in ancient times, as well among us as in the 
regions which you inhabit. 

The transactions, therefore, O Solon, which you 
relate from your antiquities, differ very little from 
puerile fables. For, in the first place, you only 
mention one deluge of the earth, when at the same 
time many have happened... . 

But the description of the transactions of this our 
city [Sais] during the space of erght thousand years 
is preserved in our sacred writings. .. .”’ 


38 


CHAPTER V 


World History and History of the Jews 


‘‘This is he (Moses) that was in the Church in the 
Wilderness with the angel who spake to him in the 
Mount Sina, and with our fathers, who recewed 
living oracles (Ady Lavra) to give us.’’ (Act vii. 38) 

‘‘Wor when for the time ye ought to be teachers, 
ye have need that one teach you again which be the 
first principles (74 crovyeia rHs Gpyns) of the oracles of 
God.’’ (Hebr. v. 12) 

‘Alfred de Vigny wrote that Legend is often more 
true than History, because Legend tells the story, 
not of the acts often incomplete or abortive of great 
men and Nations, but the story of their very 
genius.’’ (Eliphas Levi ‘‘La Science des Esprits.’’) 


26. Now let us turn to a much neglected author, but one 
who must never be overlooked in such matters,—St. 
Yves d’Alveydre, who, in 1884, published a splendid 
volume of 900 pages, entitled: 


“‘Tj, MISSION DES JUIFS.’’ 


It is one of the most remarkable books ever written, 
and pregnant with suggestions for the elucidation of 
so much that is obscure in the past. That is why I let 
this notice follow closely on the mention of Hesiod, 
who had gathered up the myths of his time as they 
then stood, adulterated and confused. But St. Yves’ 
book is a model of clarity, although but little known, 
even in France. 


34 


IMMORTALITY 3d 


The overlying lesson sought to be conveyed by the 
author is the necessity of Jews and Christians getting 
together and working for the regeneration of the 
World by the Jews accepting the fact of the messiah- 
ship of Jesus and the continuity of his work and _ his 
teaching with that of Moses. In fact, when the ac- 
complished author comes to the chapter which should 
be devoted to the history and teaching of Jesus Christ, 
he tells us that he has destroyed his manuscript, and 
he leaves this chapter practically blank, saying that it 
must be the duty of a Jew to write it out ultimately ! 

But the underlying lessons are so interesting that I 
would like to give a brief résumé of what the learned 
author is trying to bring to our attention. 

The theosophists believe in an ancient ‘‘Lemurian’’ 
Civilisation, submerged long ages ago in the Pacific. 
Then in a subsequent civilisation of ‘‘Atlantis,’? which 
perished long since by cataclysm in the Atlantic, as 
recorded at length by Plato [reproduced by Donnelly 
in his ‘‘Atlantis’’ (N. Y. Harper) J. 

Starting from this point, St. Yves gives us his views 
of the subsequent civilisations, and of the distribution 
of the nations down to our own day, but we must not 
anticipate. 

Difficult as it is to condense, into a few pages, the 
900 royal octavo pages of the author, I must make the 
attempt. 

He says that since the Churches have abandoned the 
attempt to reconcile science and the Genesis of Moses, 
it must be for the Laity to have the courage to face 
the question, and, by virtue of greater knowledge, to 


36 IMMORTALITY 


unseal afresh the esoteric meaning underlying the 
record of the fifty chapters of the first Sepher of Moses. 

He says that it is the gravest problem of our times, 
because from the bottom of this Duarchy of the Human 
intelligence, all anarchies result. 

And he adds: ‘‘Oh, if only the sophists and the politi- 
elans had studied and had respected the Social State 
as seriously as the Benedictines have studied the dust 
which we trample, the air which we breathe, the 
drop of water and its teeming world of infusoria, the 
seed and the microbe, all would have been well. | 

‘“Then indeed Moses and Jesus would appear in their 
true light, and their Promise, realized, would illumin- 
ate by its rays all the body-spiritual of Humanity, de- 
livered from false polities, and reconstituted in its 
three social powers, in its relative Unity.”’ 

Then he says that the Judeo-Christian tradition, 
properly interrogated in its scientific and esoteric as- 
pect, offers a firm foundation and an adequate reply to 
all questions relating to Science, Religion, History and 
the Social State, claiming that the inspiration obtained 
by Moses in the temples of Egypt and Ethiopia and of 
which his book of Principles, written in Hermetic 
Kgyptian, in ideographic hierograms (falsely taken for 
a physical genesis), is the intellectual pyramid, of 
which the veritable hierophant is Jesus Christ. 

In his early pages, St. Yves commences with this 
fulmination : 


‘‘Nominally, Christians, we tossed aside as crea- 
tions of the Devil or as worthless — it does not mat- 
ter which — the religions, traditions, and sciences 


IMMORTALITY 


of other human groups, at the same time giving free 
rein to an arbitrary and brutal policy ourselves. 

We assassinated what remained of the Red Race 
(which had escaped from the last Deluge), enslaved 
the Black Race, oppressed those of mixed blood 
whom we falsely call Semitic, and treated Israel 
and Islam as instruments of Hell, and the India of 
Brahma and of Buddha as a sorceress fit only for the 
stake, after having spoliated and elbowed her about, 
either in a diplomatic or military way, and also 
Persia and all of central Asia, their religions, their 
laws, their morals, and that with the disdain and 
the sectarianism, and the fierce greediness of an im- 
morality which is only too well known. 

As the sudden inheritors of a civilisation of yes- 
terday, we have gone so far as to do violence to 
venerable and somnolent China, from the most 
despicable motives. 

Oh, when one evokes the Spirit of History, when it 
eries aloud through the thunderstorms of accom- 
plished facts that we have committed every crime, 
and been guilty of every misdemeanour, as crucifiers 
of the whole earth, instead of as adorers of the 
Crucified One, one draws back in horror at the sight 
of people animated by our own spirit, armed with 
our Own weapons, numbering more than two hun- 
dred million Mussulmans, four hundred million 
Buddhists, more than a hundred million Brahma- 
nists, more than five hundred million Chinamen and 
Tartars, without counting the smaller groups. 

Let us realize this fully and apply the remedy in 
sxood time; for all this human deluge, this ocean of 
souls, — which the Universal Soul looks out upon 
and lends his ear to just as much as to us, — all these 
worlds of living spirits have deep down in their con- 
sciousness, for the Christian and for Christianity, 
for the whole political scheme of our history and of 
our civilisation, hatred and execration, which has, 


37 


38 IMMORTALITY 





alas, a very different foundation than, in olden 
times, the polytheistic peoples entertained vis-a-vis 
of the Jew and corporate Israel! 

The burden of (the consequences of) Kuropean 
history oppresses the head and the heart of all the 
rest of humanity on this planet, and its soul eries 
out thereagainst to the uttermost depths of Heaven ; 
but here below, its head is uplifting, and its heart 
beating with renewed vigour; while our miserable 
National jealousies galvanise into action and con- 
tribute to arm these formidable members, in whose 
hands — if we do not repent — God will throw from 
on High the brazen trumpets and the claymores of 
steel of the last Judgement. 

It is in order to eall attention to these scourges, 
to this Destiny, to this Repercussion of our past acts, 
it is to forestall them if possible — distant a hundred 
years hence at the most” —that I have been con- 
sidering and preparing for twenty years past the 
books which I am publishing, and which recommend 
action of a very different nature, and which I confide 
to God, and which the Future will abundantly 
justify. 

May this Future represent Synarchy and not the 
inter-governmental Anarchy, which has ruled over 
us for centuries past! 


Throughout all its Churches, Europe chants its 
Abraham, Isaac and Jacob; she lifts her voice at 
Vespers in praise of the exodus from Egypt; she 
venerates Moses, without understanding him in the 
least; she teaches from his writings, or at any rate 
from their translations to young and old alike, and 
that to the exclusion of every other sacred Book, 
whether the Chinese Book of ‘‘Kings,’’ the ‘‘ Aves- 
tas’’ of the Persians, the Vedas of the Aryans, the 
Puranas of the Hindus, etc., ete. 





® Written about 1880. 


IMMORTALITY 


In the second, or New, Testament, Europe received 
by Jesus Christ — and venerates it, with greater 
justice than she believes herself — the purest moral 
teaching of Israel and a portion of their intellectual 
make-up, and also the most luminous oral law, al- 
though veiled in parable. 

Further than this, she has a religious Promise, 
coming to her also from Israel, and which is funda- 
mentally the same as Israel’s; and finally she carries 
out for Israel an universal propaganda, by dis- 
tributing in every latitude mountains of Bibles, 
reaching to the very confines of the Globe, and to 
every corner where Anglo-Saxon commerce has 
established itself. 

It is of small importance, for the moment, that 
Christian sacerdotalism, — divided against itself, — 
has not lifted the veil placed by Moses with design 
upon his Cosmogony, and by Jesus as regards his 
Promise concerning the coming of the Kingdom of 
God. 

What does matter here, is that in the Social State 
of Europe, in this universal Church of the laity, — 
not yet constituted —but in advance as regards 
morality and intellectual strength over its political 
and sacerdotal directives, Israel, covered by Jesus 
Christ, its Sovereign Pontiff and our own, protected 
by the breath of that Social Soul which is abroad in 
what is called Public Opinion, is yet more at home 
thus than we are in Europe itself, and that by the 
most sacred of rights. 

It is therefore important for it, in the very first 
place, that Christianity should come into its own 
socially, from top to bottom, by the definite distinc- 
tion of its Authority and Power, by the reconstitu- 
tion of the three great Social Orders instituted by 
Moses, that is to say, by the Synarchy, for fear that 
the Churches and the States (which are not at one 
amongst themselves) should come to utter grief by 


39 


40 


IMMORTALITY 


means of military whirlwinds and revolutions, which 
would fall not only on Christian heads, but also on 
the head of Israel. 

Finally, it is proper and necessary that Israel 
should resume her great mission, that she should 
prepare for her own triumph, and that she should 
help Christianity as a whole to execute, first in 
Europe, and then throughout the length and breadth 
of the World, the Testament of Moses, and that of 
Jesus Christ — (major and minor Testaments of the 
same organic import) — in all of their tremendously 
weighty social comprehensiveness, since they are 
divine legacies of the most ancient of Traditions, of 
the most august Wisdom, and of the most divine 
Science of our ancient Humanity. 

That is the reason why I, a Christian layman, 
write this book for the Jews, with the object in my 
mind of a fresh and entirely scientific alliance in 
Jesus Christ and in Moses.”’ 


CHAPTER VI 


Genesis and History 


27. The main part of the book opens with a frank acknowl- 
edgment that the surface indications of Genesis — 
judging from the translations of the Vulgate, Septu- 
agint, Samaritan Version and Targums—are hopelessly 
at variance with science, and admits that Astronomy, 
Geology, Archaeology, Philology, and Anthropology 
have all given their voice in favor of the age of man 
on the Cosmos as being nearer ten times or more the 
6,000 years assigned to the age of the World by the 
interpreters of Moses, than a mere matter of 6,000 
solar years. 

After a lucid exposition of the relation of the Earth 
to the Universe, and of primary life here below, and 
of the great age of the EHarth, he coneludes thus: 


‘This real age of the Earth was perfectly well 
known to the body of scientific investigators long 
before Moses, from Etruria and Egypt to the con- 
fines of the Indies and of ancient continents, which 
have since in part disappeared. The Etruscan 
sacerdocy measured the great Cosmic and Terrestrial 
Revolutions by six immense periods, according to in- 
formation supplied from Egyptian sourees.”’ 


The different calculations among the Indians, Chin- 
ese, Hgyptians and others, covering various ‘periods’ 
are embraced by the figures 36,000, 432,000, 4,320,000, 


41 


42 IMMORTALITY 


4,320,000,000 years. As 36,000 K 12 — 482,000, it is 
readily seen that all these figures coincide in a measure 
and are derived from some one source, based on celes- 
tial calculations. 

Thus Sanchoniaton’s measures are 1 sara — 3600 
years and 10 sari = 36,000, which form the basis for his 
adjudication of the long reigns of the Egyptian pre- 
dynastic Demigods. And his total of the antediluvian 
reigns of his ten patriarchs = 120 sari or 432,000 years, 
is clearly a revolutionary figure. 

It seems unnecessary to state that Moses was, of 
course, familiar with the Temple lore of the Earth’s 
history, of the various deluges recorded in the Egyp- 
tian records, and if he presented his cosmogony in 
Genesis as he did, it was for two sets of readers, the 
uninitiated and the initiated. 

As regards the written records of the Temples, it is 
sufficient to recall the brutal and absurd destruction of 
books in the Public Libraries of the ancient World 
to account for the disappearance of the literature of 
the Temples. 

This destruction, says St. Yves, extended to Ireland, 
where 10,000 runic manuscripts, containing the annals 
of the Celtic race, were swept away at one fell swoop. 

Of Orpheus’ very numerous works, —the Orpheus 
who was probably a fellow student with Moses in the 
Egyptian temples,— hardly one remains today. 

Then why should we doubt the word and the testi- 
mony of Plato, or Herodotus, or Diodorus, or Manetho, 
who affirm from ancient books, long since perished, that 
complete civilisations existed thousands of years before 
the exoteric dates of World-commencement in Genesis? 


IMMORTALITY 43 


And what of Indian tradition ? 

We can no longer surely attribute to man’s sojourn 
on the Earth a period of but 6,000 years, when in the 
sacred books of the Indies, it is found that the seventh 
Manou, the seventh interdiluvian cycle (to the last 
millennium of which we are approaching) takes us back 
to 40 centuries before this date. 

And twenty centuries before the said 6,000 years, the 
last black sovereign of the Indies, Dacaratha, was the 
fifty-fifth monarch since Ikshaukou, first red coloniser 
of the Indies. 

And 8,500 years before our own present date, we see 
a full civilisation installed among the surroundings of 
enormous settlements and towns, — Ayodhia, a metrop- 
olis of the solar dynasty of 60 kilometers in diameter, 
and Pratishtana, seat of the lunar dynasty. 

The supreme God of this cycle, Zswara, is the same - 
designation which Moses employs fifty centuries later 
to cover the cyclical symbol of his own age in Iswara-El, 
contracted [srael, Intelligence or Royal Spirit of God, 
in duality: Is-ra-el.*° 

Up till now, our civilisation, far from being in sym- 
pathy with the age-old civilisation of our elder sister 
India, and without understanding her reverence for 
the ancient cycles of humanity or for the ancient reign 
of God on earth, mocks her with our patronising airs, 
and our suggestion of a date for the commencement of 
civilisation, which in her eyes is risible, as indeed, says 
St. Yves, ‘‘it would be to Jesus, who would have 
destroyed such a suggestion with a smile, or to Moses, 
10 What a world of meaning is included in that word, ‘Is’ the principle 


feminine (as in Isis, ete.), “Ra’’ the masculine principle, and all summed 
up in the third syllable ‘El.’ 


44 IMMORTALITY 


who would have frowned at the mention of such fig- 
ures, or to the Abramites, who would have shrugged 
their shoulders at it.’’ 

India herself smiles today at our Western experi- 
mental sciences which are so absolutely divorced from 
morality, virtue, and humanity. They will never ap- 
peal to the East until they are once more linked up with 
the order of the supraphysical, and terrestrial matters 
and super-terrestrial matters treated as one, just as 
during the old reign of Theocracy on Earth, of which 
St. Yves speaks so feelinely and so regretfully. 

But Indian philosophy of today does not worry 
about it. It has this however to say: ‘‘The recurring 
ages must continue on their circular courses. The 
periods of light and of darkness succeed each other in the 
intellectual and in the moral orders, as well as in the 
physical order. And we, who occupy a position on 
the edges of the powerful currents and tides of the 
moment, can neither modify nor direct them, except 
in some very minor details. We have to do with an 
Universal Law, of which we are the creatures, and 
must be content to play a humble part on the stage. 
There was however a time when India, Persia, and 
Egypt were in the van of progress, but that was when 
from her Temple Schools the initiated governed the 
then world with wise counsels, coming direct from 
Heaven, whereas the tendency is now, even in India, 
for public instruetion to make of her students material- 
ists, and to uproot all spirituality. If, however, the 
World could come to comprehend and believe what our 
ancestors really sought to convey by their written and 
oral tuition, modern instruction would become a bene- . 


IMMORTALITY 45 


diction, while today it is often a malediction. But 
today Indians, whether learned or not, consider the 
British as too full of prejudice in their Christianity on 
the one hand, and by their modern sciences on the 
other, to take the trouble to try and come to any mutual 
understanding. In fact, they detest each other, and are 
in a situation of mutual antipathy. If only this attitude 
could be modified, our Princes and rich men would not 
fail to rise to the occasion and found Universities. 
Ancient Manuscripts, now inaccessible, would again 
be brought to light, and in them the Keys of many 
things would be found, keys of mysteries hidden for 
many centuries. If the West would really face reali- 
ties, this might take place; for man will never find 
happiness in negation. And agnosticism is but a 
temporary stage. The age will be pushed into Extreme 
Atheism or Clericalism, if men’s intellects are not soon 
brought back to the simple and consoling wisdom of 
the Kast. Our age is marching forward to a saturnalia 
of phenomena. Religion alone —the purest religion, 
rebinding man to God—ean alone steady it and save 
it from the consequences of short-sighted materialistic 
folly. Superstition on the one hand and scepticism on 
the other must be stamped out, and from out of the 
long forgotten and long hidden mysteries of our past 
lore, the proof must be obtained of what man’s destiny 
really is, and that all strange phenomena are but mani- 
festations of natural inter-cosmic law, the study of 
which is the key to our future happiness on earth, 
pending our reunion with the departed souls and mes- 
sengers (angels), who would teach us much if we would 
only be receptive and humble.”’ 


46 IMMORTALITY 


St. Yves now plunges into his main theme. He says 
there were four sciences taught of old, three of which, 
the earthly ‘‘nature’’ sciences were resumed in the 
hierogram £vE—life; and the fourth, represented in 
the Mosaic tradition by the first letter of the name of 
the Almighty, spelling 1-&vé, corresponded to quite an- 
other hierarchy of knowledge, marked by the number 
Ten. This last decade belonging indifferently to Dorian 
initiations of India, Egypt, Chaldea, Persia, Palestine, 
Greece, Etruria, ete. And that it was by this Dorian 
golden thread that was transmitted the intellectual cur- 
rent of esoteric science and exoteric testimony, tending 
to the integral reconstitution of the Ancient Cycle of the 
Lamb and the Ram, of the former universal Alliance, 
of the former public international reign of Peace, in 
fact of the Kingdom of God, which had once been a 
reality here on this Earth as in the Universe at large. 

Thus is explained, says he, the true mission of the 
Abramites, dorian priests of Chaldea; of Moses, dorian 
priest of Egyptian Isis and of Osiris, and lastly, of 
Jesus, who reserving esoterism for future generations, 
gave to the tradition of the Lamb an irresistible psy- 
churgic impulse, towards its social and universal ful- 
filment. 

Abandoning for the moment all esoterism, he states 
the main position thus: ‘‘Of two things one. Either 
Moses was instructed in the Sciences of Egypt, or he 
was ignorant of them.”’ 

And he answers thus: ‘‘ Philo, Clement of Alexandria, 
and the Acts of the Apostles tell us that Moses was 
profoundly versed in these mysteries. Strabo learned 
from the then priests of Egypt that Moses belonged 


IMMORTALITY 47 


to their order. Manetho, himself an Egyptian priest, 
tells us that Moses was priest of Osiris or of Ammon- 
Ra, Gods of the tradition of the Ram. Therefore Moses 
eould not have said what his translators have made 
him say. Therefore the scientific and chronological 
errors of Genesis are due to translators and theologians, 
and not, thank God, to Moses!’’ 

The Hebrews had been in Egypt for 400 years. There- 
fore, it is clear that they spoke Egyptian and that 
Moses wrote out his book in that language, or rather 
in the ideographic language of the priesthood. Now 
this language of the priesthood was reduced to writing 
in a variety of ways, corresponding to the degree of 
mystery involved, so that as a whole it could only be 
understood by the initiated, and only in part by the 
uninitiated. [There are traces left of this very deep 
eryptic language, if we dig for them in Mosaie writings. 
As an example, take the Hebrew words for ‘Desire’ 
and ‘Darkness’ which are practically identical, the only 
difference being in the final consonants, in the one case 
k, in the other q ( Swm and pwn ); Just enough to 
eonceal the matter from the layman. In the Mahab- 
harata, volume nine,—which is a compendium of all 
Hindu philosophy and theosophy,—the Brahmana’s 
idea of killing ‘Desire’ is given a very prominent place 
throughout. 

I quote from the Mahabharata (vol. 9 of Chandra 
Rave p oct 

‘Tt is by the aid of Truth that the whole Universe is 
upheld. Untruth is only another form of Darkness. 
It is darkness that leads downwards. Those who are 
afflicted by Darkness and covered by it fail to behold 


48 IMMORTALITY 


the lighted regions of Heaven. ... That which is 
Truth is Righteousness; that which is Righteousness 
is Light; and that which is Light is Happiness. Sim- 
larly, that which is Untruth is Unrighteousness; that 
which is Unrighteousness is Darkness, and that which 
is Darkness is sorrow or Misery.’’ 

So, when we turn to what is said about Desire, we 
see the force of the appeal to the difference between 
Light and Darkness. On page 18, of the same volume, 
we read: 

‘“Whatever the object, O Desire, upon which thou 
settest thy heart, thou forcest me to pursue it. Thou 
art without judgement. Thou art a fool. Thou art 
difficult of being contented. Thou cans’t not be grati- 
fied. Thou burnest like fire. Thou wishest to plunge 
me into sorrow.’’ 

Now, this being plunged into Sorrow is nothing but 
being plunged into Darkness, or ‘Tamas,’ the third and 
worst of the ‘‘Three attributes’’ of Sattwan (Sooth- 
fastness), Rajas (Passion) and Tamas (Darkness), as 
we are told on page 48: 

‘“Those Brahmanas again that become fond of Un- 
truth and injuring other creatures, possessed of eupid- 
ity, fallen away from purity of behaviour and thus 
wedded to the attribute of Darkness, become Cudras.’’ 

But it runs through the whole 900 pages. 

Now, not Killing Desire, but giving way to it is the 
equivalent of ‘Darkness,’ of absence from God. This 
is no fanciful matter, but a deeply ingrained truth in 
all Indian and Egyptian philosophy. And this word 
‘Darkness’—hoshek—is the very word used for orig- 
inal Darkness—‘‘ ‘Darkness’ was upon the face of the 


IMMORTALITY 49 


gDeepo tein Genwi 2,4) 5: © God divided the Light 
from the sie 7 The Darkness ehey called 
Nene 

I find that that great writer, the late lamented Judge 
Troward, agrees almost entirely with St. Yves’ presen- 
tation of this subject, so much so as to say (on page 86 
of his ‘Bible Mystery and Bible Meaning’): ‘‘ We shall 
never understand Jesus until we understand Moses, 
and we shall never understand Moses until we under- 
stand Jesus,’’ and on p. 336 of his ‘The Law and the 
Word,’ he refers to this very word ‘‘Hosech’’ for 
darkness, as opposed to ‘‘rouah’’ the life-giving breath 
that moved on the waters and routed the darkness. | 

Thus, says St. Yves (following in the steps of his 
teacher and forerunner Fabre d’Olivet), the very first 
word of Genesis: ‘‘ Beroeshith’’ signifies ‘‘Principle’’ to 
the Sage,—‘‘Origin’’ or ‘‘Beginning’’** merely for the 
ignorant. 

The root of this word is Roesh, signifying head, chief, 
prince, principle. The root is found in Rex, Right, 
Recht, efc. (The same word translated ‘‘ Headstone’’ 
in that wonderful passage in Zechariah iv. 6-7.) 

The ancients rendered this idea by a point in the 
middle of a circle. Now the matter concerns the speci- 
fic PRINCIPLE of the entire Universe. 

If, instead of ‘‘Principle,’’ you read ‘‘Beginning,”’ 
the fifty chapters, of which this word is the starting- 
point, will take on an aspect purely natural, material, 
anthropomorphie, and fabulous, instead of a rigorously 

11 A different word for “Beginning” (tehilah 5MM) is used elsewhere 


twenty-two times, as at Gen. xiii.3, xli. 21, Ruth i.22, 2 Sam. xxi.9, Ezra 
iveOy Liccl, x.13, Dan. Walvis, me Pt Hos. eos 


50 IMMORTALITY 


scientific and intellectual aspect, making of the Mosaic 
Cosmogony a formidable book of science. 

He proceeds to deal with the word for serpent— 
Nahash— comparing this to ‘Attraction’—and we all 
know how important is the Law of attraction — of which 
the hierogram was a serpent drawn in a certain man- 
ner. 

The following word Haroum or Oarum,—which ean 
mean both subtle or crafty, and also ‘‘naked”’ (as used 
in ch. 11. 25 of Adam and Eve)—he explains as identi- 
cal with the famous Hariman of the first Zoroaster, 
and expresses the course of Nature, caused by the 
‘Principle’. 

[Note the extraordinary agreement of Indian Lore 
with the Serpent-story of Genesis, as given us in the 
Mahabharata, section CLX XIX, down to the very name 
of the Serpent — NAHUSHA —, most desirous of get- 
ting rid of a ‘curse’ which still attached to him. He 
describes himself as an angel fallen from grace; the 
actual expression used is ‘‘I fell to the earth’. He 
Says he was a King celebrated under the name of 
Nahusa, that he had aequired dominion over three 
worlds, and ‘‘when I had obtained such dominion, 
haughtiness possessed me’’, After a long conversation, 
the snake is asked how he could fall from grace. He 
replied: ‘‘Prosperity intoxicates even the wise and 
valiant. So I too, overpowered by the infatuation of 
prosperity, have fallen from my high estate, and, hav- 
ing recovered my self-consciouness, am enlightening 
thee’’, He continues and speaks of ‘“being hurled from 
heaven,’’ but, again and again, refers to a ‘‘eurse’’ 


IMMORTALITY ol 


which is following and sticking to him, and from which 
he seeks to be delivered. | 

Moses has been accused of not mentioning the Soul, 
or the Ethereal Essence of Human Beings. But Moses 
gives a name to this Essence and ealls it Nephesh, con- 
traction of three roots. This hierogram (Gen. i. 20, 
translated ‘‘the moving creature that hath life’’) does 
not express the abstract soul of the theologians, but the 
living Soul, the psychurgie and physiological Soul, 
triple and uniform, in the image of the Universe itself, 
such as Plato and Pythagoras viewed it, knew it, ob- 
served it, and experimented with it in the same sanctu- 
aries as Moses. 

This word has three meanings when read phoneti- 
cally, one proper or positive, the second comparative or 
figurative, and the third superlative or purely scienti- 
fic. If it be asked why Moses wrote thus, the answer 
is that the whole body of scientific people of the world 
did not write otherwise on these scientific and philo- 
sophieal subjects. 

He then passes to the word Adam, or Ha-Adam, the 
Adamite, the Universal, the Infinite. It is therefore of 
man universal of which there is question, or of the 
Universe, considered itself as an animated Being. 

It has also been said that the word Nature, or the 
idea attaching to it, does not appear in our Cosmogony. 
But it is an error, for Shadeh occurs, meaning, in the 
masculine, fecundating Principle of which Nature is 
the living receptive Faculty. It is true that the Septu- 
agint and the Vulgate and the English read a field 
instead of Nature. 


D2 IMMORTALITY 


Thus have the translators transformed into so many 
men the Principles indicated, of which Adam is the 
Principle container. 

Thus (he says) they have transformed into Rivers, 
all the Fluids mentioned esoterically.** 

And I would add this: that we can observe that from 
the majority of the Hebrews themselves these matters 
were hidden and occulted, for St. Paul (2 Cor. iu. 18- 
17), writing very much later, says that ‘until this day 
the same veil remaineth over the interpretation of the 
old Testament.’ 

Here is the passage in full: 

‘‘And not as Moses placed a veil over his face in 
order to prevent the Sons of Israel from gazing at the 
last remnant of what was passing away, but their men- 
tal perception was blinded, for until this very day the 
same veil remaineth hanging over the interpretation of 
the Old Testament, not (yet) uplifted — (which in 
Christ is done away) —but even today when Moses 
is supposedly interpreted (dvaywwckerai), a veil lays 
over their heart. Nevertheless, when it (the Nation) 
shall turn about to the Lord, the veil shall be stripped 
away. For the Lord is the spirit, and where the spirit 
of the Lord (is), there (is) freedom.’’ 

But Jesus said (Mat. x. 24-26): ‘‘Do not fear then, 
for nothing has been so perfectly concealed (or ‘oc- 
culted’) but that it shall not be revealed, and the hid- 
den thing that it shall not be known.”’ 





12 In this connection notice: 
Isai. xlviii.18, ‘‘then had thy peace been as a river.” 


Isai, lxvi.12, “IT will extend peace to her like a river.”’ ‘Same 
Jer, xxxi.l2, ‘“‘And shall flow together to the goodness.” word 
Job 111.4, ‘‘Neither let the light shine upon it.” Nahar 


Dan. vii.l0, ‘‘A fiery stream issued and came forth (from God).”’ 


IMMORTALITY Od 


[The very word in ‘‘ Yom Kippur’’ (the Jew’s ‘Day of 
Atonement,’ still so carefully observed) is found in a 
most unexpected and significant place. Occurring, as it 
does, considerably over a hundred times and translated 
everywhere else (except in the Song of Songs) as 


‘atonement’ (well over seventy times), or ‘ransom,’ 


‘reconciliation,’ ‘pardon,’ ‘pacification,’ ‘merciful- 
ness,’ ‘forgiveness,’ ‘purging or cleansing,’ ‘appease- 
ment,’ ‘expiation,’ ‘annulling,’ and ‘satisfaction,’ 


we suddenly find it rendered : 
“pitch?” in Gen. vi. 14, 
where we read: 


‘“Make thee an Ark of gopher wood. Rooms 
(margin; nests, and correctly so, for ‘Kehn’ is so 
rendered everywhere else in the twelve other pas- 
sages where the word occurs) shalt thou make in the 
Ark, and shalt pitch it within and without with 
(OOO | 
Now there must be a reason for this; and it offers 

proof, in my opinion, of the double language in which 
Moses wrote; because here, if we take the ark to be sym- 
bolic of all God-given deliverances—moral or material— 
we find the word thus employed here of extraordinary 
significance. 

This ‘pitch’ then was the preserving fluid, correspond- 
ing to the ‘ransoming’ character of the word, as used 
elsewhere. | 

St. Yves believes that the multipheity of religions 
dates from about 3300 B. C.,'* previous to which time 
there was a long era of uniform and pure religion and 


13 About a century after the death of Fo-Hi. 


D4 IMMORTALITY 


eood government with an universal social state, bound 
together by a series of hierarchic institutions, and this 
religion was involved in the four sciences—physical, 
humane, cosmogonic, and theogonic, forming the 
ancient Arian Synarchy, known as the Universal The- 
ocracy of the Lamb, or the Arbitral Empire of the 
Ram. 

After the great schism occurred, the sacerdotal ele- 
ment in the various temples of the then known world 
endeavoured to maintain the pure tradition, and part 
of it was saved through the instrumentality of the 
Abramites of Chaldea, in Egypt later by Moses, who 
entrusted the secret to his people by oral instruction 
and in his written word couched in language having a 
double significance. Thus and thus only were the 
Hebrews made the recipients of the ‘‘Divine Oracles’’ 
—a favorite word with St. Paul. 

Passing from Moses’ hierograms or eryptograms in 
Genesis, our author next takes up the order in which 
we can trace the history of man on the earth, as ex- 
emplified by what remains of the races; and he places 
the red man first, representing survivorship from the 
Deluge in the Pacific, or say the survivors of sub- 
merged ‘‘Lemuria.’’ Next he places the black race, 
[confirmed by Vettelini in Cornillier’s book ‘‘The Sur- 
vival of the Soul’’ (Dutton), p. 234] which, he 
claims, had for centuries in the dim past subjugated 
and enslaved the white race. To find a point in 
History where the white race was collectively able 
to cope with the black race and finally overcome 
them, he takes us into a region and period unknown 


IMMORTALITY a) 
to most of our historians'* and suggests that in the 
Indies under a monarch named RAM (see Job xxxii, 2) 
—-the originator and founder of the wonderful inter- 
national régime of the Ram or the Lamb, lasting for 
some 3,000 years—the blacks were overcome and taken 
in to the reign of peace which ensued. The seat of 
Government is placed in the great cities already named 
of A-yod-hy-a, and Prat-ishtan-a. Here originated the 
system of Government by Synarchy of three chambers, 
the first representing the communal assembly of the 
villages or clan, the second formed from delegates from 
the first, and the third, the priestly order, depositary 
of all the sciences, formed by the strictest selection and 
examination from members of the other two. 

This name of Ram is to be traced forward in many 
directions: It is found in Persia, in Jran, and Rambakes 
a Mede. It is to be certainly found embedded in 
‘‘Brahma.’’ In lower Egypt the great temple of Ham- 
mon equates ‘law of the ram’ and there indeed we find 
the guardian of science and of the Ram’s laws. We 
trace it in Rhamnus, Temple of Nemesis. The early 
eoins of Delphis portray the Ram. The very word 
Py-ram-id contains it. In ancient Egyptian we observe 
Rammamah of the thunder. We find it again in 
Pharaoh’s name Ramses in Egypt, and again in Abram, 
and at Tyre in Hiram. In Palestine many towns were 
ealled Rama, in one of which Samuel was born and 
died. We recognize it in the great Indian poem Ram- 
ayan, and Arrian gives us the name of a town in India 
as Rambakia. In the Caucasus and in Georgia are to 
be found stone symbols of the Ram. Note also the 


14 See, however, Schuré’s ‘The Great Initiates’? (quoting Amyot). 


56 IMMORTALITY 


Amramites (Numb. iii. 27), and Beth-aram (Josh. 
xiii. 27). Amram was the father of Moses. 

Strabo calls the Arabian people Ramanita and the 
nomadic people of Syria Rambaioi, and to this day the 
oreatest feast of the Arabs is named Ramadan. 

We trace it in Amram the father of Moses (Ex. vi, 
20) and in one of the ancestors of David (see Ruth iv. 
19, confirmed by 1 Chron. 11. 9-15, 25, 27), and, we will 
find its memory perhaps penetrating Europe in the 
new name given to the Latin city of Roma, and also in 
Ramya or Romé, ancient name of Constantinople (see 
Budge’s ‘‘Queen of Sheba’’ §72, p. 121) while in the 
Lamas of Tibet we ean easily recognise a survival with 
the not unusual permutation of l for r. 

Modern research has located and uncovered some of 
the special cemeteries devoted in ancient times to the 
burial of the sacred Rams in Egypt. 

Budge, in his ‘Queen of Sheba’ (pp. xi, xi), writes as 
follows: 


‘“‘The idea of the divine origin of Kings in 
Ethiopia, the Sudan, and Egypt is very old and it 
appears to have been indigenous. .. . Many a King 
of Egypt states in his inscriptions that he reigned 
‘in the egg,’ 2. e. before he was born. . . . Some of 
the sovereigns of the XVIIIth dynasty, certainly 
those who were nominees of the priests of Amen, 
were declared to be the actual children of Amen and 
to be of his substance. . . . Rameses the Great was 
held to be the son of the god Ptah-Tanen, and in 
the inscription on a stele at Abu Simbel this god, 
in addressing the King, says: 


‘T am thy father. Thy members were be- 
gotten as (are those of) the gods. I took the 


IMMORTALITY o7 


form of the Ram, the Lord of Tet, I companied 
with thine august mother.’ 


A thousand years later a story arose in Eeypt to the 
effect that Alexander the Great was the son of the 
vod Amen of Egypt... . If, they argued, Alexander 
is the son of Amen, he is the lawful King of Egypt 
and the Egyptians must acknowledge him as their 
King. But it was necessary for their purpose that 
Amen should acknowledge Alexander as his son... . 
The god admitted that Alexander was his son, the 
priesthood of Amen accepted the declaration of their 
vod, the Egyptians believed that the holy blood of 
Amen flowed in Alexander’s veins, and as a result 
he became the King of the South and the North 
and Governor of the domain of Horus without strik- 
ing a blow.”’ 


Further, note that RAM is a Hebrew word, translated 
in our Bible as ‘Unicorn’. It occurs as far back as in 
that wonderful old book of Job, which has been said to 
be the ‘oldest choral melody as of the heart of mankind, 
so soft and great,—as the summer midnight, as the world 
with its stars and seas.’ 


Against the standard of the Ram were ranged those 
of the Bull and of the Dragon and of others, but Ram 
avoids battle and emigrates with a vast host of his 
followers. 

In the Ramayan we find such noble sentiments at- 
tributed to him as the following: 


‘To conquer is to forgive — Always allow the 
wounded enemy to rise — Give to all, receive from 
none.’’ 

Such divine memories cannot be doubted, and recall the 
purest spirit of Christian chivalry. 


58 IMMORTALITY 


Later on he is forced to fight, but allied with the 
Turanians and others overcomes Persia, is joined by 
the yellow race, and_ founds a great and far reaching 
Kingdom—without a King, retiring himself, and gov- 
erning the provinces through delegates, but locally by 
means of synarchies, headed by a pure and beneficent 
sacerdotalism. 

His territory must have been of vast extent, for, if 
we are to credit St. Yves, it embraced all China, India, 
and Persia, and extended to Egypt and Salem, where 
the famous order of Melchisedee is said to have been 
originated by him in the person of a heutenant Milich- 
Shadai-Ka, [although St. Paul, with the wisdom of the 
Hebrews, only knew Melchisedec as ‘‘fatherless, 
motherless, without genealogy,’’ as the transmission of 
the office was not hereditary,] and then after the time 
of Dacaratha it included Ceylon. 

St. Yves now describes the system of education, gov- 
ernment and religion, obtaining in the countries con- 
trolled by Ram and his great system extending from 
Thibet to Ceylon and from Persia to Egypt, and com- 
pares it to the situation in France in scathing terms, 
observing as to the latter: ‘‘Such carelessness indicates 
a civilisation without faith nor law worthy of the 
name, a governmental policy without any sort of so- 
cial Authority, without science, without intelligence, 
and without a heart.’’ 

The next chapter (vii) is occupied with a discussion 
of the date of all this, to which the reader is referred— 
St. Yves practically replaces the misty period of 
Egyptian chronology,’* dealing with the long reigns 





15 See Synesius on this in ed. of Plotinus by Taylor (1817), p. 519 seq. 


IMMORTALITY o9 


of the demi-gods prior to the first Egyptian dynasty by 
this period of ‘‘Heaven on Earth’’ under Ram and his 
successors, and which lasted until the period of ‘‘Nim- 
rod,’’ when the great schisms began and have continued 
to our day. 

In this connection St. Yves identifies Moses’ patri- 
archal ages of the fifth chapter of Genesis as coincident 
with the period of Ram. 

The guaranty of the Theocratic form of Government, 
says he, lay in the unceasing realisation of the Divine 
Perfection by the continuous development of human 
perfectibilty, Education, Instruction, Initiation, Selee- 
tion of the best-endowed members of society. Thus, 
before the schism, Asia, Africa, and Europe were gov- 
erned by a Theocracy, of which all the religions of 
Kgypt, of Assyria, of Syria, of Persia, of Greece, of 
Etruria, of Gaul, of Spain, of Great-Britain were merely 
the dismemberment and dissolution. This Theoeracy is 
clearly indicated in the sacred annals of the Hindus, of 
the Persians, of the Chinese, of the Egyptians, of the 
Hebrews, of the Phoenicians, of the Greeks, of the 
Ktruseans, of the Druids, of the Celtic Bards, and 
reaches to the ancient chaunts of Scandinavia and Ice- 
land. Thanks to this ancient unity of worship through- 
out the various temples of the world, Apollonius of 
Tyana (contemporary of Jesus Christ) was able to 
wander all over the then-world, and converse and be 
given ‘‘eifts from the altar’’ to help him on his jour- 
ney, from Gaul to the depths of India and the confines 
of Ethiopia. . 

It was after the Indies were conquered that Egypt 
became the chief depository and continuing cultivator 


60 IMMORTALITY 


of the former happy régime, although even there the 
priesthood gradually fell away from its original pure 
and high ideals. 

Says St. Yves in a beautiful passage: 


‘Sg much the better if I find in the Talmud, in 
the Prasada, in the Bhagavad, or elsewhere the 
parables which the Evangelists place upon the divine 
lips of the Christ. Esoteric tradition teaches me 
what this most precious conformity signifies, and I 
become attentive with a still greater measure of 
piety; and in the founder of my religion, I revere 
and I adore the real presence of the Holy Spirit of 
the World and of its pervading Breath athwart the 
whole of our previous Humanity.”’ 


And again: 


‘That is why the works of Krishna, of Zoroaster, 
of. Fo-Hi, then of the Neo-Ramides or Abramites, of 
Moses, of Sakya-Mouni, and lastly of Jesus may 
differ as to form, but are absolutely identical as to 
background and substance.’’ 


And again: 


“Such Authority, constituted solely of intellectual 
and moral power, of Wisdom and Love, instructs, 
educates, and vivifies; it passes judgement but to 
make more perfect, it chastises solely in order to 
effect a cure, and it never condemns. ’’ 

But we must hurry along, although I am passing by 
many beautiful and instructive pages. 


28. And we come to Moses. 

Moses, who stands at the last gateway of pure temple- 
religion looking backward, and then leads his people on- 
ward with the knowledge acquired in the temples of » 


IMMORTALITY 61 


Kgypt and of Ethiopia, passing his novitiate there, and 
going forward to carry the old principles of Theocracy 
into practise and to preserve for us an account of the 
world’s history, written in such clever hierograms that 
the world has since chattered and quarrelled over every 
word of it! 

As in Iswara-Pracriti, as in Osiris-Isis, so Moses in 
Jehovah, or I-Ev& presents to us the hierogram of the 
androgynous Dyad, eternally and indissolubly conjoined, 
— the Creator, Father-Mother God, the Masculine Spirit 
of the Universe and the Feminine Spirit or Soul of the 
Universe. 

The Schism arose when Irshou, regent in India, in- 
sisted on disassociating the two, and struggled on behalf 
of the feminine principle against the Divine and Sym- 
metric whole. 

Hence wars and tumults, eventually world-wide, the 
inception of which is cabalistically presented to us by 
Moses in Gen. x. 9-10 where we read of Nimrod, but 
instead of *‘before’’ the Lord, it would be better to indi- 
cate the offence by reading ‘‘against’’ the Lord. (For 
authority compare Psalm xxi. 12 and the évavriov of the 
Septuagint. ) 

Moses stood for the Unity of the conception of God- 
Karth, a union of the two; when the rift and the schism 
became worldwide, it spelled simply anarchy instead of 
synarchy; and anarchy it is today, because the spirit of 
the western world of Judeo-Christianity is anarchistic 
in the sense of the separation of the two Principles, which 
may not be disjoined without disastrous consequences. 

St. Yves next points out that the great military cam- 
paigns in and around the huge cities of Nineveh and 


62 IMMORTALITY 


Babylon, continue the sequestrating march of the world- 
polities of Irshou, while synchronously Moses shows 
us on the other side of the picture Abram and the 
Abramites, representing the Neo-Ramides or a survival 
of the old order of Ram. But St. Yves goes further and 
deeper into the oceulted meaning of Moses’ accounts in 
Gen. xi. 26-31 than we can, as regards the esoteric 
meaning of Terah and his three sons Abram, Nahor, and 
Haran. The reader is referred to pp. 338 seq. of the 
book. In Terah he finds a regulating Principle once 
more, and in the trinity of sons and of their wives a 
erytographie meaning, into which at the moment it is 
not necessary to follow him. Gen. xii. 11-20 as re- 
gvards Abram and Sarah’s visit to Egypt are also inter- 
preted symbolically, and we need find no difficulty here, 
as the literal voyage of Abram to Egypt and back to 
Bethel at this juncture has always seemed superfluous, 
speaking exoterically, notwithstanding the famine men- 
tioned, which could hardly have been overcome before 
his return. 

In Gen. xiv. Melchisedee appears upon the scene, 
(representing the old order of Ram), to seal, as it were, 
with the communion bread and wine, the fact of Abram’s 
line being now entrusted with the banner of the Ram 
(or the Lamb) in order to carry forward the remains of 
religious synarchy as against the world politics of anar- 
chy of various shades; and this order of things continues 
near and in Egypt itself down to Moses, through Joseph 
who is given for wife, by the then Pharaoh, Asenath 


IMMORTALITY 63 


daughter of Potipherah, priest of On, city of the sanc- 
tuary of the Sun, — Heliopolis.’° 

In this connection it may be interesting to read over 
the whole of chapter xiv. of Genesis, for we are dealing 
with a most important period in History. 

In the first and ninth verses, Amraphel, King of 
Shinar, is mentioned, who is to be identified with the 
famous Hammurabi of Babylon, whose code of laws was 
discovered at the beginning of the present century. A 
document discovered at Nippur, by Hilprecht, says that 
the dynasty of Ur — whence came Abraham, Gen. x1. 28, 
30, xii. 1, xv. 7 — consisted of five kings, and lasted 117 
years. Possibly by hierograms in Gen. xiv. Moses may 
be conveying this information in connection with the five 
kines mentioned in this conflict. If so, the hierograms 
are very deep. 


16 See, for the story of Asenath, (a well-developed Jewish-Christian docu- 
ment of the early centuries of the Christian era) the ‘Nouvelles Francoises 
en prose du xiv siécle’’ by Moland and d’Héricault, Paris, Jaunet, 1858, 
pp. xv-xvi and 1-12, not since republished, I believe. Ed. 


CHAPTER VII 
Moses and the Subsequent. Period 


So, Moses ‘‘was instructed (émawdev6y) in every wisdom 
of the Kgyptians’’ as-we are told in Holy Writ (Acts 
vil. 22), and St. Yves suggests that Orpheus was a con- 
temporary of Moses in the temples of Egypt; and, when 
Moses led his people EKastwards, Orpheus carried the old 
dispensation Westwards, where it became debased, cor- 
rupted, mixed, and finally perished. 

lement of Alexandria tells us that ‘‘the Egyptian 
priesthood divulged their mysteries only to the initiated, 
whose exceptional virtues and wisdom were proved by 
examinations and by experimental tests,’’ and Zosi- 
mus, quoted by Olympiodorus, goes further when he 
Says: 

‘“Any priest who should have commented on the secret 
writings of the Ancients would have been excommuni- 
cated. He possessed these sciences, but did not com- 
municate them.”’ 

In order to realize the extent of the written sciences, 
without counting any of the hermetic oral words, Mane- 
tho records that nearly 37,000 volumes existed dealing 
with the sacred sciences, and Orpheus himself is believed 
to have been the author of more than 24 works, without 
counting the 42 volumes of Hermes containing an ac- 
count of the Principles of the Sacred Synthesis of the 


64 


IMMORTALITY 65 


‘God-with-us’ régime, of which ten were hieratic and 
were carried in state ceremonies before the Ark. 

If a veil remains over our intellectual processes to this 
day, it is not to be wondered at, and it is in vain that 
archaeologists will proceed with their excavations, in 
vain that numismatists will con over long-lost coins, in 
vain that philologists will analyse afresh runic, cunei- 
form, proteomedean, Chaldean, Accadian, Phoenician, 
Etrusean, or Sanskrit texts, the veil will remain Just so 
long as the synthetic spirit does not return to them, 
without which they will be entirely powerless to compre- 
hend the meaning of the monuments of the Ancient 
Synthesis. 

But this synthesis is bound to us by the ties of the few 
remaining faithful — (compare Gen. xvill. 26-33 as to 
Sodom) — and although the last century came to a close 
with the world still in deepest darkness, the apprehen- 
sions of the present stirring times may quicken the dead 
bones sooner than we expect, and the reign of God be 
ushered in again. May God grant it! Thy Kingdom 
come. Thy will be done on earth as it is in Heaven. 

Now Moses was of the priestly line on both sides 
(Exodus ii. 1), both his father and mother being of the 
house of Levi. And when, in addition, we are told that 
he was educated in every wisdom of the Egyptians, 
through his long sojourn in the temple, of which his 
father-in-law Jethro was a priest, and when we know 
what kind of a man Moses was when he issued from this 
forty-year apprenticeship, we recognize that he had 
passed through the four great stages of Temple educa- 
tion and trial, summed up by Pythagoras in: Prepara- 
tion, Purification, Perfection, and Epiphany. 


66 IMMORTALITY 


We have now only to turn to Exodus iii. to see when 
the direct revelation of God to Moses began. And we 
find in him the messiah, prototype of Jesus, when we 
read in Exodus iv. 19 word for word, what was said later 
(Matt. 11. 20) : ‘‘And the Lord said unto Moses in Midian, 
‘Go, return into Egypt, for all the men are dead which 
sought thy life’.’’ 

We need delay no longer to follow Moses into the 
desert. Here we find him having instituted early the 
proper synarchical form of Government, and in Numbers 
x1. 16-25 reference is made to a body of seventy chosen 
elders, into whom came the spirit of the Lord direct, and 
they prophesied and continued prophets, so that un- 
doubtedly they transmitted the oral traditions for a long 
time. So, cleaving to the Head, the body politic pros- 
pered. 

We would like to follow some of the detail of the SyS- 
tem, but must confine ourselves to notice the following: 

The Ark was no new invention cf Moses. It was a 
continuation of the Egyptian form, doubtless inherited 
by them countless years beforehand. 

The Egyptian Ark is referred to in their ‘‘Book of 
the Dead.”’ 

Its orientation and that of the table of bread and the 
candlestick, as described in Exodus xl. 21-24 is however 
interesting, in connection with physical and hyperphysi- 
cal forces: 

‘‘And he brought the ark into the tabernacle and set 
up the veil of the covering and screened the ark of the 
testimony, as the Lord commanded Moses. And he put 
the table in the tent of the congregation upon the side of 
the tabernacle northward, without the veil. And he set 


IMMORTALITY 67 


the bread in order upon it before the Lord, as the Lord 
commanded Moses. And he put the candlestick in the 
tent of the congregation over against the table on the 
side of the tabernacle southward.’’ 

Thanks to Moses’ long experience in the temples of 
Kgypt, he was able to go through with the discourage- 
ments of the Exodus and to bear the reproofs and re- 
criminations of his people, for he knew whom he had 
met, talked with, and put his trust in, and could say 
with Jethro (Ex. xviii. 11) : ‘‘Now I know that the Lord 
is greater than all Gods,’’ and with Job: ‘‘I know that 
my Redeemer liveth,’’ and with Paul: ‘‘I know whom I 
have believed, and I am persuaded that he is able to keep 
that which I have committed unto Him against that 
day,’’ and with David (Psa. xx. 6): ‘‘I know that the 
Lord saveth his anointed,’’ or with the Preacher (Hecl. 
ill. 14): ‘‘I know that whatsoever God doeth it shall be 
forever, nothing can be put to it, nor anything taken 
from it,’’? and with Jesus: ‘‘ As the Father knoweth me, 
so know I the Father.’’ 

For as Abram was a ‘friend of God,’ so was Moses the 
next in line for an exhibition of the closest son-ship. 
Compare Numbers xii. 6 and 8: 

‘“If there be a prophet among you, I the Lord will 
make myself known unto him in a vision, I will speak 


with him in a dream. .. . But with Moses will I speak 
mouth to mouth, even manifestly, and not in dark 
speeches. ’”’ 


Universal history, reconstructed as basis for these 
solemn scenes in the desert, forms a wondrous comment 
‘on them, and makes the choruses of Sophocles and 
Aeschylus pale by comparison. 


68 IMMORTALITY 


Moses, enfeebled and past 80 years of age at that time, 
had to carry practically alone with his God the super- 
human burden of his Mission, of which he alone knew the 
purpose and the ‘‘appointed end.”’ 

To the children of Israel at the last, this old man 
(Deut. xxxill. 1-2) then 120 years old, is reported thus © 
in his farewell benediction: 

‘“And this is the blessing, wherewith Moses the man of 
God blessed the children of Israel before his death. And 
he said: 


‘The Lord came from Sinai, and rose from Seir 
unto them. He shined forth from Mount Paran, 
and He came accompanied by tens of thousands of 
holy ones. In his right hand was fire, a law (or, the 
law O01, fire) ae 


Until we recognize once more that God is the God of 
Sky and Sea and Earth and everything — God of 
all the Sciences, of all Justice, of all Economy, of all 
Society as a whole — and that only in their Union can 
He manifest His Glory, by a general government con- 
forming to His Law —to Universal Law, — we cannot 
expect Peace or Justice or Happiness on the Earth, for 
we have broken His laws and trodden under foot His 
precious promises. Yea, we have ‘‘crucified the Son of 
God afresh and put Him to an open shame’’ ( Heb. vi. 6), 
and it 1s we Christians, and not the Jews, who for near 
1900 years have done this. 

For, arisen from the grave, the Divine Master, since 
His death and resurrection, is no longer the Man, about 
whom Isaiah sung: ‘‘without comeliness, despised and 
rejected of men,’’ but is now All-Glorious; and He only 
asks to appear thus to the men of this age if they will © 


IMMORTALITY 69 


have Him, for He is the Head and we are the living 
members. But, sectarian separation, and opposition be- 
tween States and Peoples are still the orders of the day, 
and Anti-Christ and Anti-God maintain amongst us this 
daily re-crucifixion of the devoted Brother of Humanity, 
and prevent His Epiphany. 

Why have the strange intercosmie facts of the Exodus 

not been reproduced since the death of Moses? Because 
the Alliance between this man and Jehovah was a per- 
sonal one, sealed by Moses’ initiations, and devotion, and 
loyalty. 
29. We have now to differentiate between the real contact 
of Moses with supernal things and the magie or Sorcery 
srowing out of a misapplication of Temple instruction. 
St. Yves does not mince matters. He says that it was 
after the schism of Irshou that the infernal and ignorant 
prostitution of the magic of the Sanctuaries began, 
known by the name of black magic, and which quite 
properly merits the execration of the Human race and 
the anathemas of Religion. 

The real secret sciences of the Temples — where lumi- 
nous instruction was, for a time, and should be only and 
always, vouchsafed to those qualified to receive it — was 
received by men on their knees, with a pure and open 
and studious heart, and with a love for God and Hu- 
manity, carrying with it the purpose on their part of 
vicarious sacrifices of their lives, if the need arose. 

Now all this is referred to and explained in Deut. 
XVlll. 9 seq: 

‘“When thou art come into the land which the 


Lord thy God giveth thee, thou shalt not learn to do 
after the abominations of those nations. There shall 


70 IMMORTALITY 


not be found with thee any one that maketh his son 
or his daughter to pass through the fire, or that 
useth divination, or that practiseth augury, or an en- 
chanter, or a sorcerer, or a charmer, or a consulter 
with a familiar spirit, or a wizard, or a necromancer. 
For whosoever doeth these things is an abomination 
unto the Lord, and, because of these abominations 
the Lord thy God doth drive them out from before 
thee. Thou shal’t be perfect (or, upright, sincere) 
with the Lord thy God. For these nations which 
thou shal’t possess hearken unto them that practise 
augury and unto diviners, but as for thee, the Lord 
thy God hath not suffered thee so to do.”’ 


Then follows the remarkable prophecy: 


‘The Lord thy God will raise up unto thee a 
prophet from the midst of thee, of thy brethren, 
like unto me (i. e. Moses, see Ch. v), unto him ye shall 
hearken. . . . I will raise them up a prophet from 
among their brethren, like wnto thee and I will put 
my words in his mouth, and he shail speak unto them 
all that I shall command him.’’ 

‘‘Like unto thee.’’ Who else could this be but Jesus 
of Nazareth? 

No one fulfilled the requirements between the times 
of Moses and Jesus. Hence we have taken the space to 
sketch ever so briefly the kind of man Moses was, and the 
kind of communion he held with God. 

The world may say that all this is familiar to them, 
but I take leave to doubt it. 

Here it is a question of a prophet similar to Moses, one 
who spoke to the Father face to face, reading without a 
veil the precious words enclosed in the sacred Ark. This 
is Jesus Christ, and no other. 


IMMORTALITY 71 


29a. Within a couple of hundred years of Moses’ death, 
we read in Judges 1i. 10: 


‘“And also, all that generation were gathered unto 
their fathers, and there arose another generation 
after them which knew not the Lord, nor yet the 
work which he had wrought for Israel.’’ 


Thus the work that Moses did was fading away, the 
government which he had set up was gradually to lose 
its power and hold over the people, and once more, in- 
stead of a chosen people being the standard bearers of 
the banner of the Lamb, they were to abandon their great 
mission as the years swept forward. 

When the spirit of worship declined and the spirit of 
solidarity became weakened, the end was already in sight. 
We all know what happened subsequently, but I take it 
that the real reason for the decline and fall of the 
Hebrew Nation was the abandonment of real prayer, so 
that the hnk with the Head was diminished from a strong 
cable of many strands to a thread of uncertain material 
and fibre, for as Jamblichus says (4. xxvi) : 


‘“No operation, however, in sacred concerns, can 
succeed without the intervention of prayer.’’ 


We see this, some 400 years after Moses, in the matter 
of Samuel and his presence on the scene, when towards 
the close of his career the question of a King comes up. 
What does he do? He runs to the Lord in prayer for 
guidance (1 Sam. vill. 10 and 21-22.) and must have 
been surprised when the answer came to let the people 
have their way. But, at any rate, he had done his duty 
and submitted the matter to the Head. Poor Israel! 
Here was the recession from the former Synarehy with 


72 IMMORTALITY 


a vengeance. The Council itself cries for a King ‘‘that 
we also may be like all the Nations!’’ 

Yet today Israel, without a King, without a govern- 
ment, without a country, has overrun all the countries, 
and if a cataclysm occurred, would be found, probably, 
with India and China alone among the survivors of the 
present civilisation. 

But we are anticipating. 

It was not long before the people recognised their 
error (1 Sam. xu. 19), but they were so far from 
Jehovah in themselves, that they had to say to Samuel: 


‘““Pray unto the Lord thy God that we die not, for 

we have added to all our sins this evil, to ask us a 

Kone 
So, through it all, they recognised where the source of 
the true Theocratic power lay, —in Samuel, or by Sam- 
uel, the humble but faithful instrument and mouthpiece 
of the Head. 

And thus Samuel represents the ancient type of the 
true Priestly functions during the Empire of Ram, and 
is a saintly model for all future generations who wish to 
return to the Truth. He shows us what the Sacerdotal 
office imports when the Religion to which he belongs is 
scientific and therefore a reality and a haven of refuge. 
Do not forget what was emblazoned on the High-priest’s 
breast-plate : 

URIM and THUMMIM: Lvght and Truth". 


17 This also must stand for the Alpha and Omega of all Science, for the 
Hebrew words for Urim and Thummim begin with the first and last letters 
of the Hebrew alphabet: Aleph and Tay. It is ‘‘Sattwan” of the Indians 
(see Bhagavad XIV.), rendered ‘Soothfastness’ by Arnold, ‘Harmony’ by 
Besant, but Light or Truth by W. Q. Judge. 


IMMORTALITY 73 


Well, Saul had to go (1 Sam. xvi. 1) and he ig sue 
ceeded by the humblest of the humble in the land — 
David, a stripling, the youngest of seven brethren. But, 
putting 1 Sam. xxi. and xxii. together, we see the Priest- 
hood already losing its high and male authority. The 
answer of Ahimelech is a trimming answer, and lacks 
the virility of Samuel’s accents. 

And the result of such weakness? The cool murder of 
the priesthood, of the great third Council by order of 
Saul, and crowned anarchy seen drowning in blood the 
remaining pillar of Moses’ God-given synarchy. And 
the first Temple, the Social Temple, the Living Temple 
of the Most High, made without hands, ceases virtually 
its existence. 

Thus the ‘mystery of iniquity’ began its work, and 
Solomon in all his glory cannot resuscitate the real 
spiritual edifice. 

But to show how comparatively slowly, in our eyes, 
mundane matters move, we have now reached the period 
of Hesiod and Homer, — singing their gods, — which is 
generally the starting point of History in our schools. 
And this synchronizes with the scission of Israel’s tribes, 
where the ten tribes represented ‘open’ Mosaic traditions, 
and Judah ‘closed’ Mosaic traditions, but the true The- 
ocracy, even in the case of the former, had given place 
to an official sacerdotalism, and to a clericalism, fune- 
tioning on a low plane, enmeshed in the political machine. 
(1 Kings 111.) 


CHAPTER VIII 


Solomon — Daniel — Esdras — 
Alexander-the-Great 


30. In Solomon, —a kind of Egyptian vice-roy, — there 
is a momentary pause in the débacle, but it is only 
momentary and apparent, and the recrudescence of 
‘open’ Mosaic traditions at the outset of his reign, gives 
place to very different conditions of polytheism at the 
close. 

By this time the situation in Egypt and Assyria was 
also debased as regards the true cult of Ram, and the 
banner of the Bull led in the downfall and spolation of 
Jerusalem and its Temple, and in the exile of the He- 
brews (reasons given in 2 Kings xvii. 6-8), while the 
very Pentateuch of Moses was almost lost. 

31. The world is now in turmoil under Sargon’s ruthless 
conquering hand, Sargon the pre-cursor of Caesarism. 

And ever more and more the muddle and the mixture 
of races and creeds and myths increases, until we can 
no longer disentangle the threads, except by comparative 
etymology. | 

Everything becomes mixed, and a matter of borrowing 
from the past, whether in religion, legislation, or the 
social constitution of legislating bodies. 

In Egypt, in Italy, everywhere, the gods multiply ; and 
to Jupiter himself are tacked on a score of attributes as 
to agriculture alone, making of him a very much divided 


74 


IMMORTALITY 75 


entity, while the sacred books of the real Temple lore are 
burned, and true religion is sterilised and reduced to 
formalism. 

The Jews are dispersed, and Humanity at large (while 
covering them and absorbing them) really represents in 
itself as a whole the lost cause of Israel and the lost 
cause of the World. 

And when we sing (repeating after David) Ps. xiii. 3: 


‘Send out Thy Light and Thy Truth, let them 
lead me,’’ 
we are in reality calling for the Urim and Thummim of 
Aaron, without realizing it. It is a kind of subconscious 
cry of Christians for the Jewish saving process of a 
union with God. 

We have now to weigh very carefully in the balances 
the religious situation of Israel, and use most careful 
language, or we shall be misunderstood. 

St. Yves is trying to reason out what is the only true 
religion which binds man to God, and to indicate how 
far short the Hebrews fell at this time, by comparison 
with the traditions preserved elsewhere, in order to 
show that Israel once held the key, but had lost iH, TAG R 
withstanding her Elijah and her Isaiahs and her Ezekiels. 

He says that her worship became ethnical in the same 
way as her life, and sank to a lower level along with her 
intellectuality. And, similarly, that the Prophets, and 
the initiated laymen could no longer manifest the true 
Religion amid this political and ethnical worship, except 
by sacrificing their lives, and that thus the great ideas 
and institutions, as they became more earth-bound, 
shrivelled more and more, reacted on the laymen, and 


76 IMMORTALITY 


thereby limited the mental activity of their prophets 
and the manifestations of their powers. 

Modern Jews have claimed that we Christians have 
insisted too much on the presence in the prophetical 
writings of definite prophecies concerning the advent of 
the messiah, and while their point is of doubtful weight, 
he admits on the other hand, that many of the prophets’ 
writings, although of brilliant delivery, are disfigured by 
the way in which they constitute Jehovah a great martial 
figure of vengeance. Thus he takes us to Isaiah and 
Ezekiel for a lurid account of the ruin of Tyre and then 
says quietly: ‘‘After all, what does it amount to there?’’ 
In the one case, Isaiah sums it all up with the ery of: 
‘“KILL,’’ and Ezekiel echoes: ““STRIKE DOWN.” 
Now open the Indian or Chinese books of the ancient 
cycle, or open the books of Hermes Trismegistus, and you 
will not find in any of their pages such devotion to a 
passionate political feeling, or to such international im- 
morality. 

‘““What? It was Jehovah who struck down Tyre? 
Then what of the coming fall of Jerusalem? Are there 
two measures in the Universe and in the balances of 
Eternal Justice and Eternal Wisdom? No. If Jehovah 
had been still represented among them in His Social 
State on Earth, and if His Face, His Law, and His Rule 
had not been eclipsed by the Assyrian conception of an 
universal Empire of Force, Tyre no more than Jerusa- 
lem would have been touched with impunity.”’ 

Thus, he says, even in the Soul of the most gifted 
Hebrew prophets of the time, Truth, — whose very char- 
acter is Universality, — was being veiled, and forgetful- 
ness of the real vivifying character of Urim and Thum- 


IMMORTALITY 17 


mum——Divine Light and Truth —had stolen over the 
hearts of clergy and laity, Prophets and People. 

At the turning point of things, while even Brahminism 
was weakening, while China was in difficulties, and 
Babylon and Nineveh in turmoil, the great sheet-anchor 
of Egyptian traditions caused Josiah, King of the He- 
brews, to be roughly reprimanded by the Pharaoh of his 
time, Necho, or Nekau II (2 Chron. xxxv. 21), saying 
‘“What have I to do with thee thou King of Judah? I 
come not against thee, but against the house wherewith J] 
have war, for God commanded me to make haste; for- 
bear thee from meddling with God, who is with me, that 
he destroy thee not.’’ 

But Josiah heeded not, and was struck down at Me- 
giddo. It may have been an act of grace in the heht of 
2 Kings xxii. 19-20 and 2 Chron. xxxiy. 27-28, yet we 
read that Jeremiah had nothing better to do than to utter 
lamentations for Josiah. 

As a commentary on these very times, I may recall, 
(although St. Yves does not refer to it) that, suis King 
Nekau’s predecessor, a battle ; 
vividly the scenes related in the een Cita — where 
a great fight takes place over a stolen shield, and it is 
said that after the armies were almost in array and 
ready to fight: ‘‘The King intervenes and begs Peduk- 
honsu not to fight until all the other parties have come. 
After they had all arrived, then the King orders a regu- 
lated combat, apparently led by each chief in DecsOlsmeL Y 
does not appear to have been a combat of champions, but 
an orderly system of fighting with full forces, in which 
surprises or irregular advantages were not allowed.’’ 
(Flinders Petrie Hist. of Egypt vol. 3, p. 323.) 





78 IMMORTALITY 


We do not read of such things in the later wars of the 
Hebrews, although elsewhere the pure Temple traditions 
were also terribly weakened. 

Yet Egypt, bending low under the weight of events, 
still sustained alone, as it were, the last great pillar of 
the temple of the ancient Social State, on whose archi- 
trave Ram had inseribed: ‘‘Reign of God, trinitarian 
Synarchy, national and international.’ 

Shortly after, Assyria retook Charchemish, Nekau II 

retired to his Egyptian strongholds, and Jerusalem 
fell, in bloodshed and carnage disastrous. 
32. Such a grave finale to our brief review of historical 
lessons has no need of an extended commentary. Every- 
thing, as thus seen, — (as it were, from the air), — has 
a logical sequence, and forms a chain of almost arithmeti- 
cal or geometrical progression. 

We see two sides to the question, and only two: one 
side luminous with Light and Truth and instinct with 
Wisdom, — the God-given synarchy rule of man’s ¢0- 
operation with God on earth ; — and the other lurid with 
pain and woe, as man strives alone, whether under single 
rule, or under oligarchy or democracy, to hew his way to 
happiness and freedom, but always ending in impotence 
and anarchy, owing to his ignorance and carelessness and 
incompetence. 

Thus evil sueceeds evil,—which we eall Destiny and 
the ancients called Nemesis,—as good engenders good, 
—wwhat we eall Providence and the ancients Minerva, 
—both following out implacable laws. 

From Moses to Solomon was a cycle of some 400 
years, from Solomon to the eaptivity of Juda a cycle> 


IMMORTALITY cs 


of similar duration, the first a Temple of Social State, 
the second a Temple of stone, made with hands. 

Now Persia, Macedon, and Rome were to arise suc- 
eessively and pursue the ignis fatuus of world-domin- 
ion, for private gain. Alone in this period, Alexander 
the Great stands out for religious liberty, and, to his 
eredit be it said, that, wherever he went, the Temples 
were respected and their high-priests treated with con- 
sideration, and often with deference. 

But woe to the victors as a rule in this game of 
Nimrod! The Akashie laboratory of history registers 
the matter, and records that every such victory is but 
apparent, and carries in its train a horrible and mal- 
feasant bacillus, which inoculates the victors with the 
everm of folly, iniquity, intolerance, and ruin. 

Happy indeed the vanquished in such a ease, if it be 
a fight, and even a losing fight, of Good against Evil, 
of organised international God-regulated society 
against the mad, selfish, unbridled lust of short-sighted 
mortal men. 

For the battle lost will be regained some day, and 
meanwhile self-respect is retained. 


.... But the Seer replied: 
‘‘Know ye not then the riddling of the Bards? 
‘‘Confusion, and illusion, and relation, 
‘‘EHlusion, and occasion, and evasion ?’’: 
(Tennyson. Idylls of the King.) 


The Jewish people never know when they are beaten, 
and they can be scattered but not disintegrated. 

So, as we follow them into captivity, we notice a 
recrudescence of hope, and see them in contact with 
the libraries and universities of Babylon, plucking up 


SO IMMORTALITY 


courage once more, and organising and trading for an 
eventual return home. 

We see Daniel—man of God —rise to unexpected 
power, and become chancellor of the Empire, and we 
see the three children of the fiery furnace — Ananias, 
Misael and Azarias—designated for important provin- 
cial posts. 

As to Daniel, his career was remarkable, and beyond 
what any modern Rothschild has done, for he remained 
in power through five monarchies; and note that he 
had access to the secret books (Dan. ix. 2). 

Here in Babylon—a city which could contain several 
modern Londons or New Yorks — lived and flourished 
Daniel, a captive and one of the vanquished! 

And he prospered, because he was a member of the 
old orthodox order, and a believer in the success of 
working with God, in dependence upon him by prayer 
and supplication; he carried everything to God in 
prayer, and rose in the midst of enemies, in the greatest 
city of those times, to be a man of men. 

It has always been remarkable how the Jews have 
prospered wherever they have infiltrated themselves, 
and as a leaven they have often been useful. It is only 
when the fierce political Brute, after having bitten it- 
self, and, suffering from the bite, requires a seape- 
goat, that the poor distracted Hebrews are driven 
hither and thither, their goods distrained and their 
bodies murdered. For there is nothing new, as we 
know full well in our day, in this governmental an- 
archy, which is stricken at its hour and in its turn by 
the tarantula or scorpion of anti-judaism, and which we 
know as semitophobia! 


IMMORTALITY 81 


But whether in Nineveh, Babylon, Tyre, Athens, 
Rome, Moscow, Petersburg, Berlin, or Detroit, the cry 
has arisen periodically that this thrifty, hard-working, 
useful people is a menace, and must be destroyed. 

As a matter of fact, if the observer—were he a pro- 

fessional politician or not — observed properly, he would 
notice that the apparently unorganised organisation of 
the Jews is a fact conclusive of the scientific social educa- 
tion and origin of this people, thanks to which alone 
they survive, and he might have gathered Wisdom 
therefrom. But he professes disdain for the method, 
while noting the result in a dazed manner. 
33. And so, taking up again the thread of history, we 
see Esdras reforming his Council of Seventy, and rewrit- 
ing the sacred books, and generally reorganising his 
people, with the old lines for a basis. 

For unity between the law and the faith is the heart 
of a Theocratic association, even when in its decline, 
and such is the source of its impregnable vitahty, such 
the secret of its power over the members of this body 
politic, and of its solidarity. 

Thus, the more the Jews are persecuted or circum- 
scribed, the more will they be driven in on themselves, 
to find in themselves this source of heat and light and 
courage and virtue, based, of course, upon the founda- 
tions laid long since. 

But once the troublous times past, this solidarity is 
weakened in prosperity, and they are apt to fall away 
again. 

And in the official return to Jerusalem, it was impos- 
sible to recover all the keys of the past. In fact, the 
master-key seems to have been long since mislaid, and 


82 IMMORTALITY 

is lost to this day, as is seen already before the fall of 
Jerusalem (in 2 Chron, xxxiv. 21-28), when the High 
Priest Hilkiah has recourse to the prophetess Huldah 
for enlightenment, and she assists him, but only up to 
a ‘certain point. Observe from verse 14 that the old 
books were put aside: ‘‘Hilkiah the priest found the 
book of the law of the Lord, given by Moses.’’ Verse 21: 
‘Go enquire of the Lord for me concerning the words 
of the book that ts fownd.’’ 

Thus the new Council of Seventy, selected by Esdras, 
has nothing in common with the old Mosaic order, except 
the form, and it is no longer the great sacerdotal order 
in communion with the Head, but a semi-political re- 
vival, composed of scribes and clerical pedagogues, 
judges and functionaries, who know little or nothing 
of the ancient mysteries, and as to the Urim and 
Thummim,—Light and Truth—they seem to have 
ceased to have any prominence. 

At any rate, much had been lost beyond recovery, 
and the very language used in the time of Esdras had 
suffered serious modification. Moses’ first book, eom- 
prehended less and less in its esoteric sense, became 
merely the chronicle as understood of us all, which 
St. Yves is now endeavouring to unveil for us. 

This, then, is the beaten-track well worn by the fol- 
lowers of Esdras and by the Talmudists, in the ruts of 
which the earlier Hebrew tradition languishes and 
falters. 

Similarly, the great cause of the stagnation in our 
Christian understanding of past events lies in the his- 
torical bigotry and sectarianism, so to speak, of our 
scholastic instruction, which begins with Greece and 


IMMORTALITY 83 


Rome, and forces upon unwilling students a study of 
the letter of Greek and Latin, with hardly any effort 
to instill into their open minds the spirit, the genius, and 
the imspiration of those times, and of the background 
of world-history leading forward to them. 

34. We are now in a period of competitive tumult, where 
the Beast is biting itself without knowing it, and in- 
variably thinking something else has bitten it. In 
other words, Evil, or the Evil System, is becoming sys- 
tematised and Nimrodism continuing its wicked course. 
Good still endeavours to act as a counterpoise to the 
maladies caused by poor polities, but Etruria and 
Delphi, Crete, Eleusis, Samos and Memphis, Persia and 
India and Ethiopia ean only slightly mitigate the evil. 
In China, Confucius saves what he ean of only one book 
of ‘Kings.’ But already the Temples tend to become 
secret societies, in order to keep what they have in- 
herited, Thebes and Memphis are rifled yADy Cambyses, 
Hammon-Ra is destroyed. 

Politically speaking, there are no fixed principles, no 
universal method of justice applicable equally every- 
where, no torch of ‘Light and Truth’ in this slaughter- 
house and labyrinth of political Anarchy. 

Where Moses glanced backwards for Fire, and Jesus 
peered forward holding the Light, at present, but for 
a few exceptions like Pythagoras—and_ these always 
destined for martyrdom, as later on during the Chris- 
tian régime—the leaders of the moment were all op- 
portunists and half-informed searchers after expedi- 
eney. 

The poets alone—temple-instructed dealers in epics, 
—ceorrectly dealt with History as an inspiration. while 


84 IMMORTALITY 


the official historians of the times were lost in common- 
places, being the product of the lay schools. 

From the latter can never issue anything but medi- 
ocrity, tending to sterility, for Life alone creates Life; 
and political division, opposition, and trimming has 
never yielded anything but Death. 

You may train the memory after a mechanical fash- 
ion; you ean encumber the brain with all kinds of in- 
tellectual problems and historiettes, but you cannot 
reach the Soul by your methods. You do not know how 
to cultivate that soil. You cannot really educate. 

Even attacking the problem today with courage and 
pertinacity, you too often destroy the germ of bud, 
flower and fruit of righteousness in the mad endeavour 
for specialism; in vain do you endow colleges for 
women. You are Death, not Life, and Death can only 
engender Death (compare James i. 15). You are 
Analysis, and your analytical methods are in reality 
destructive and not constructive. 

Realise this once for all, cries St. Yves: ‘‘ That which 
was true and good in Greece was not due to Politics, 
not even to Solon, it was due to religious education, and 
that is how and why she has left you a real Testament, 
with its biography sketched in ‘the Beautiful ’—a living 
splendour of the vision of Truth. And it is why, where 
you only see as examples to hand on to your students 
the names of orators, sophists, and politicians of the 
Agora, I see Pythagoras, J see Orpheus, J see the re- 
mains of the primitive synarchy, vestiges of the erst- 
while social Reign of God, and J understand, and I bow 
myself low before it.’’ 


IMMORTALITY 8) 


35. There are two methods of studying History; one is 
elementary and consists of enumerating the facts, the 
other is comparative and treats them synchronologically 
according to the well defined series of events occurring 
from century to century. 

This better method, in reviewing such grouped com- 
parative facts, allows us to note the resultant lessons, 
and to determine the laws governing the whole move- 
ment from cycle to cycle. Thus the matter becoming 
an exact science, as a result of this comparative method, 
we can lft our thoughts to a higher synthetic plane, 
and can tabulate the results in the light of intellectual 
Religion. 

These laws which we then see in operation, say order 
against order, or disorder opposed to disorder, are 
nothing else but the rational expression of quite in- 
telligible Principles of the Social State on Earth, viewed 
as a whole, or part by part. 

What do we see today in Europe and America? A 
superficial study of disconnected historical events, 
without a grasp of fundamentals or a view of the whole 
past system; this smattering of the knowledge of events, 
neglecting predisposing causes, prevents the student 
from being able to distinguish good from evil, truth from 
falsehood. 

For instance. The Church teaches a divine morality ; 
the University says it is a natural morality; the Law 
or Civil Code instructs us how we ean manoeuvre or 
jockey between the two; Politics tells us how we can 
do without it; the General Government, presided over 
by Ruse and Violence, orders us as members of the 
national body, or as Chiefs of State, to act exactly 


86 IMMORTALITY 


contrary to religious morals and to the legal code of 
morals, as regards the outsider, member of the Body of 
other Nations. 

In such an anarchy of so-called regulations, if we do 
not stop to lift ourselves free from its chaotic ideas, 
if we do not eall for a Scientific method to extricate us 
from the toils of falsehood and bring us into the light 
of day of a social order which is eternally true, we 
cannot take a view of History as to its fixed Principles, 
and as to its governing Law. 

And we may well ask who is in error here? Is it 
continuing Religion? Can it be the ancient Synthesis 
of the Sciences with its Universal plan and that of the 
Social State on earth, carrying its divine memories, its 
synarchic hopes and promises of the Reign of God 
which is in the wrong? 

Who is wrong? Is it the God of the living Universe, 
and everyone of us who has known, loved, adored, and 
elorified His Law? 

Certainly not. For, as already demonstrated, this 
Synarchy and this Law of the Reign of such a God, so 
far demonstrated to you in geometric ratio, are ab- 
solutely opposed to empiricism. And why? Beeause 
the principles recorded in all the Sacred Books, because 
the former synarchic agglomerations or societies, be- 
cause the social promises of all the founders of systems 
of religion are based upon a scientific synthesis. 

In order to bring before us into the lime-light in a 
scientific manner the Absolute, we must distinguish it 
from the Relative. And it is an easy corollary that in- 
sofar as the intellectual processes of Religion are high 
and pure, just so far are the governing bodies of men 


IMMORTALITY 87 


constrained to observe a mutual pact, and to have 
respect to the hfe of their peoples. 

Then only can the different Fatherlands have any 
guaranty against General Governments of Force, and 
against the Arbitrary methods of Governments and 
their policies. 

You confide the care of your locomotives and your 
automobiles to trained mechanies and chauffeurs hav- 
ing passed examinations and subject to controls, but 
your legislation you confide to the first comer, and hur- 
riedly glance at his credentials,—if you do so at all. 

But if you wish to escape from the position in which 
the World finds itself today, I assure you that there is 
no other way out of our difficulties but to retrace our 
steps to the point where the Truth was revealed, and 
to accept the scientific law of Government. 

And please to note this: that every form of worship 
is in its essence a fact of scientific mmportance, which 
carries with it similar social consequences. 

Thus, without Brahmanism or Buddhism, and the 
pacific character of its intellectual and moral culture, 
Europe would have suffered complete overrunning and 
absorption by Asia, instead of a partial invasion by 
Tartars and Mahomedans. 

Thus, Alexander (to whom we have already re- 
ferred), 7 
who sacrifices to Pallas Athene at Troy, 
who sends 800 trophies to the temple of Minerva at 

Athens, 
who pays homage to Diana at Ephesus, 
who bows low before the Temple of Hereules at Tyre, 


who receives with such courtesy the High priest Jaddua 
at Jerusalem, 


88 IMMORTALITY 


who in Egypt kneels at the Temple of Ammon, 

who sacrifices to Bel at Babylon, 

is merely showing us by his recognition of the different 
gods, that they and their temples are but symbols of 
one and the same Knowledge, and his actions in rever- 
entially coming to attention and saluting them, wher- 
ever he passes, signifies simply this: that in thought he 
had grouped them all iv Umty; a unity of Science, Art, 
Religion, and Brotherly Love. 

Alexander’s last fatal blows against the Persian 
Empire were struck at Issus, and Arbela—(more 
properly Guagamela)—and the He-Goat of Prophecy, 
in the person of Alexander, struck down the Ram, in 
the person of Darius, and thenceforward the outward 
order of the Ram became merged in Alexander, upon 
whose coins are always figured the ram’s horns about 
his ears. 

Compare Daniel vill: 3-7: 


... ‘Behold there stood before the river a Ram 


which had horns . . . and as I was considering, be- 
hold an He-Goat came from the West ... and he 
came to the Ram . . . and ran into him in the fury 


of his power.’’ 


Josephus (Ant. xi. 8) has quite a long account of 
Alexander’s meeting with Jaddua, at a place called 
Sapha, in full view of Jerusalem and the Temple, and 
records that when Alexander met the High Priest 
‘‘elothed in purple and searlet, with his mitre on his 
head, having the golden plate whereon the name of 
God was engraved,’’ that he approached alone and 
adored that name and first saluted the High Priest; 
whereupon the Kings of Svria and the rest thought he’ 


IMMORTALITY 89 


was disordered in his mind, and Parmenio ventured to 
go up to him and enquire how, while all others adored 
him (Alexander) that he should adore the High Priest 
of the Jews. 

Alexander’s answer has always been noteworthy. He 
said to Parmenio: 


“‘T did not adore him, but the God who hath 
honoured him with His High Priesthood .. .”’ 


If Alexander’s life had been spared, history might 
have a different tale to tell. - 


CHAPTER IX 


“The Just One” 


36. Henceforward, even in Egypt, even in Greece, lay in- 
struction, lay libraries, and lay universities take the 
field and occupy it, and the very opposite of the an- 
cient synarchy is seen in all the high places. 

And while the Buddhist movement was staying the 
lust of warfare and bloodshed in some parts of the 
world, and Greek philosophy was playing its part out- 
side the ancient temples, the womb of Time was pre- 
paring the advent of the greatest of all the prophets, 
who, as son of man and Son of God was to confirm the 
Law in all its pure meaning, and in his righteousness, 
fidelity and perfectness was to preach, as Alpha and 
Omega, 


THE Unity AND BrorHEeRHOOoD oF MAN, 


irrespective of race, color, creed or position in life. 

He was to mix with the lowly; take lepers by the 
hand; raise those who had sunk oppressed and over- 
powered by the mob from the mire into which they had 
fallen; and walk the earth of Palestine for three brief 
vears of ministry, In company with the small devoted 
band of recognizers, before seeing Plato’s prophecy 
(Rep. IT §363), of ‘‘the Just One’’ fulfilled. 

This remarkable Platonic prophecy, running as fol- 
lows: 


90 


IMMORTALITY 3A 


‘And they will say such things as this, that the 
just one, being of such disposition, will be scourged, 
will be tormented, will be fettered, will have the hot 
iron applied to his eyes, and finally, after suffering 
all manner of evils, will be strung up on a gibbet, 
and he shall know that he should not desire the 
reality but the appearance of justice,”’ 


found its fulfillment in the appellation given to our 
Master of ‘‘the Just one.”’ 

It would seem to have been started by Pilate’s wife. 
She sent in a message to her lord on the judgement seat 
(Matt. xxvii. 19) saying: 


‘‘ Have thou nothing to do with that Just one, for 
many things have I experienced today by dream 
about him.’’ 

In verse 24, the record says that after Pilate had 
washed his hands in the presence of the conclave he 
turned to the crowd and said: 


‘“Guiltless am I of the blood of this Just one.’ 


In both eases it is noteworthy that the texts do not 
say “‘this just man.’’? They did not know what manner 
of mortal he was, and in verse 19 éxe‘rw is used, and in 
verse 24 rovrov, without dvOpe7w or dvOperov, 

We next meet with the expression in Acts iii. 14, at 
the opening of Peter’s great speech, beginning ‘Israel- 
itish men’ . . . where he says: 


‘‘But ye denied (or disowned) the Holy and the 
Just One, and asked the boon (of release) for a man 
a murderer, but the source-giver of life ye slew...”’ 
Here again the word man, withheld from ‘the Just 
One,’ is applied to Barabbas. 


92 IMMORTALITY 


Again in Acts vii. 52 hear Stephen’s testimony in his 
creat speech: 
‘Which of the prophets did your fathers fail to 


persecute? They killed those forerunners who had 
announced the advent of the Just One .. .”’ 


Then hear Paul’s testimony in Acts xxi. 14, as he 
repeats the words of Ananias, when the latter came to 
him with his celestial message: 


‘““The God of our ancestors has designated you to 
know his will and to see the Just One, and to hear 
the sound of his own voice .. .’”’ 


Pass on to James v. 6, and hear the testimony of 
the Bishop of Jerusalem: In a fervor of oratory, he 
suppresses connecting particles, and thunders forth 
thus: 


“You condemned (nay) you murdered the Just 
One, he who resisted not.’ 


Pass to 1 Peter iii. 18 and you pick up the expres- 
sion once more, as he is found using the homiletic 
method to his flock: 


‘‘HWor also Christ suffered (or, variant, ‘died’) 
once for sins, a just one as against (the) unjust 
ones, that he might lead us to God’’. . . 

Then to the testimony of Peter, James, Stephen and 
Paul, refer to Isaiah xlv. 21, and add God’s testimony 
concerning Himself. The Septuagint uses exactly the 
same word as the New Testament—‘‘Dikaios’’—: 


‘Who hath declared it of old? Have not I, Jeho- 
vah? And there is no God else beside me, a just One 
and a Saviour (swrnp). There is none beside me.’’ 


IMMORTALITY 93 


[The Septuagint says only dcxavos, the Hebrew: ‘El, 
the Just.’’| 

Lastly, turn to Zechariah’s well-known prophecy in 
ix. 9, reproduced in Matt. xxi. 5 (Jo. xi. 15) and we 


read in the Septuagint version, literally, as follows: 


‘“Rejoice tremendously, O daughter of Sion, 
herald it aloud, O daughter of Jerusalem, behold 
the King cometh to thee, a just one and a present 
Saviour (cdfwv), he himself (in appearance) a 
oventle-man, mounted upon a beast of burden, to wit, 
upon a fresh young colt.’’ 


Job (xi. 4) says: 

‘““The just and blameless man becomes a subject for 
jesting about,’’ and the Preacher (EHecl. vii. 15) says: 

‘‘There is a Just one who perisheth in his righteous- 
ness,’’ while to come to modern times, Lord Chatham 


said: 


‘<Tf we were really just for a single day we would 
not have one day to live.’’ 


- 


and a reference to our page 201 will give the testimony 
of those who have passed beyond the veil, where it is 
said that they recognize God in all His works by his 
perfect Justice. 

Therefore, no title could have been more fittingly ap- 
plied, and there is a harmony in the testimony above 
given, which points certainly in one direction, that of 


absolute Truth. 


94 IMMORTALITY 


Surely such a Concordance of ideas from Job and 
Isaiah, through Pilate and the Apostles, to modern 
spontaneous spirit-communications from the other 
World should convince us of the truth of the record 
and of the marvel of the appellation applied to Christ 
as his recognized post-resurrection title. 

In the mouths of the Apostles this 


‘‘stringing up on a gibbet”’ 


seems to have been a regular expression, for we find 
at Acts v. 80 and x. 39 the exact equivalent of the 


Platonic expression, where they say ‘‘ xpeudouvres emt 
évAov,’’ and St. Paul in Gal. iii. 18 quotes (Deut. xx1. 
23): 

“‘Cursed be everyone who is strung upon a grbbet,”’ 


while St. Luke (xxiii. 39) speaks of one of the male- 


factors who was ‘‘strung up’’ (xpepac@evtwv), all using 
the identical expression, which Moffat, in his modern 


translation, gives for the Acts passages as: 
“hanging lum on a gibbet.’’ 


Now the Apostles were evidently quite ignorant of 
the actual word used by Plato, which is évacxudvAev- 
Onoerar, signifying precisely the same thing, so that 
their testimony is the more valuable. Plato uses one 
word for stringing up on a gibbet (of wood), and the 
apostles use three: ‘‘stringing up on the wood(en 


vibbet).”’ 


IMMORTALITY 95 


The thing hangs together in the same wonderful 
way in which other undesigned coincidences’*® come 
before us. 

He came into a world, where the anti-Theocratic 
forms of Government had become so rooted as to pre- 
sent such forms to humanity as the normal type, ignor- 
ing the rich lessons of the past; and so it has been unto 
our day, with the directing classes absolutely inoculated 
with this cruel virus. 

Can the Great Teacher arrest the attention of the 
World? Apparently not. Yet, out of that obscure 
band of followers, inspired by the Holy Breath, gradu- 
ally emerged a body of teaching, which has played its 








18 Another ‘undesigned coincidence’ which has come to my notice lately 
seems to be worthy of mention here. It forms a master-key, in the aggre- 
gate, to the locks of three widely separated rooms of learning and holy 
knowledge. 

In Oornillier’s wonderful volume entitled ‘The Survival of the Soul’ 
(London, Kegan Paul, 1921, published at 10/6), mention is never made of 
“God,” but always of ‘THE HAND” behind the scenes. 

Now of course we are familiar in the Old Testament of the Hebrews with 
the expression ‘‘The hand of the Lord” which is of perpetual occurrence, but 
there is no ‘of the Lord’ or ‘of God’ in the Cornillier communications. 

Thirdly, in ‘The Sorry Tale,’’ communicated by ‘‘Patience Worth’’ to 
Mrs. Curran of St. Louis, and given to the public in print, mention is once 
made of the ‘House of Jad’ in Jerusalem, which puzzled all concerned, and 
they could not find a solution. What was this house of Jad? They appealed 
to me, and I wrote to several people who had previously been able to throw 
hight on difficult matters, but received no solution. 

It then occurred to me that it might have some connection with Jaddua, 
the High Priest in the time of Alexander the Great, and that perhaps the 
High Priest’s private residence continued to be known as the ‘‘House of 
Jaddua’’ until the time of Christ. 

But I am now inclined to think that Patience Worth may have had in 
mind the Temple, and spoke of the House of THE HAND, for that is what 
Jad or Yad means,—HAND! 

Hence it all hangs together, and ‘‘the Hand” of Cornillier’s spirit com- 
municator is a perfectly proper and recognized and apposite appellation 
for the Head of the Universe. 

Again, the letter Yod, so similar, is the number ten, the symbol of the 
Almighty Hand. ? 

In Dr. Henderson’s translation of Habakkuk iii. 4 he renders: ‘Rays 
streamed from his hand, yea the concealment of his glory was there’, very 
d‘fferent from our usual cursory translation; while Judge Troward (in his 
‘Hidden Power’ p. 204) treats us—without realizing it in the least—to 
some remarks on an actual embodiment of what Habakkuk described by 
referring to ‘a curious piece of Hgyptian symbolism’ (which lay before him 
as he wrote) ‘representing the sun sending down to the earth innumerable 
rays, with the peculiarity that each terminates in a@ HAND’. 


96 IMMORTALITY 


part, although the simple and direct lessons sought to 
be inculeated by the Master were all too soon weak- 
ened, distorted and enlarged. 

If the Earth lives on for thousands of ages or cycles, 
the same causes will invariably yield the same results, 
no matter where or when. Thus, man has so far re- 
fused to accept the Gospel of Jesus Christ,—while pre- 
tending to preach it,—and on the other hand has 
yielded to the temptation to perpetuate ‘‘Nimrodism,’’ 
to his most grievous hurt. 

Our study of the origin of religions, and of compara- 
tive forms of religion,-in the light of Christ’s teaching, 
should today confirm the World in a certainty of ex- 
perimental knowledge that there is only One Way and 
One Truth. We have been instructed and informed by 
all the Sages of all the Ages that man cannot prosper 
and live in peace without union with his Maker and a 
close walk with Him and observance of His Law. But 
man has refused to read History and Revelation 
aright, and has foisted on to himself such a multiplicity 
of Man’s own-made laws that he groans beneath the 
load, yet will not shake off the shackles which he has 
himself forged for himself. Alackaday, he knows that 
he is floundering, and yet will not take the outstretched 
Hand, — on whose palm is the imprint of the nail, — 
and by grasping which he can alone emerge from the 
labyrinth and maze of his own making. 

There have been breathing spells, as in the time of 
Numa, and of Victoria, when the temple of Janus re- 
mained closed in Europe for a time, but as long as the 
Principle of Government is based upon laws differing 
from God’s one Law, as long as the leadership and pro- 


IMMORTALITY i 


tection of the Almighty is put aside, — while being 
claimed indiscriminately on all sides by every Nation, 
—as long as the Head of the Universe is treated as not 
being entitled to rule this poor lttle planet, —so long 
will we have wars and rumours of wars, unrest and 
misery in our midst, and our bread be mingled with 
ashes and our wine with gall and tears! 

If we will stop for a moment to consider the fright- 
ful chasm between God’s law for the World, and the 
condition in which we live, we shall recognize the pro- 
found difference. For in our day, it is not exaggera- 
tion to say, there has never been a more flagrant ex- 
hibition of world-wide governmental Atheism than is 
to be observed throughout the Nations. 

Thus, Religion, Justice, Economy in the city and in 
the family, and in our International hfe, are—when 
you stop to think about it—absolutely non-existent. 
These three holy things have become a fraud and a 
lie in the hands of government, which has absorbed 
them, only to destroy them. 

We are living in a morbid Society, founded by the 
Nimrods of the past, fostered wittingly and unwit- 
tingly by the Nimrods of the present, and the rupture 
with the ancient synarehy is complete, and as for the 
teaching of the Christ,— notwithstanding all the 
churches of Christendom, — our service is a lip-service. 

Is this too severe? Then look at the results! Pause, 
take time to think and to consider, and then give your 
verdict. 

Better a mess of pottage with content, than all these 
stall-fed oxen with the concern which accompanies our 
restless, rushing, and spiritually fruitless life. 


CHAPTER X 


The Life-Principle and Co-Relative 
Laws. Wars. Democracy 


The same morbid society is wrestling with Fate in 
Russia today, under another name. 

But no matter what the form or the name, Russia has 
not returned to a loyalty to Theocracy, and this an- 
archy can once more only lead to Death. 

It takes Life to produce Life. Must we insist further? 
No death-dealing Principle can produce Life. 

So, harking back, we can see that whether at Rome 
or in Sparta, whether at Athens or in Babylon, whether 
at Nineveh or today in Berlin, or in Washington, the 
fundamentals are vicious, and the effects stand plainly 
to be read of all men. 

And so, for 5,000 years, we have been floundering. 
As St. Yves pregnantly says: ‘‘There are a dozen ways 
of being sick; there is only one of being well.’? A 
principle is a principle or it is not. Christ laid down 
once again the only principle upon which the world 
could govern itself. 

The principle justifies itself as a principle in the very 
consequences of the violation of it, for such is 

“*The Law of Rectification’’ 
and ‘‘The Law of Pain,’’ (governed by ‘‘The Law of 
Justice’’), : 


98 


IMMORTALITY 99 


and God knows that experimentally we have seen 
enough of the violation to recognize the inherent 
strength of the Principle. 

Only we will not acknowledge our error and retrace 
our steps. Why? 

That is difficult to say. For Truth is so divinely at- 
tractive and beautiful, and so worthy of love and ad- 
miration, nay, of adoration, that we pause horror- 
struck at the blindness of humanity. 

It must be blindness, it can be nothing else. 

Because in their modest homes, far from the madden- 

ing crowds, we see the only contented people on this 
earth,—those living close to God,—having, as the In- 
dian and Chinese sages tell us—equipoise. 
37. And as regards government by the majority, con- 
cerning which we are now in the full experimental 
stage—having enlarged the franchise to the lmit, and 
doubled the vote by woman suffrage—this right, please 
to note, wears a purely human aspect and is a merely 
passing condition of mankind’s affairs, for it is in no 
wise a scientific principle of the social order,—human 
or divine. 

In the correction of evils, Eternal Justice cannot 
hesitate, and never does hesitate in the gradual and 
mysterious action of her laws of rectification. 

In normal societies and groups, especially in large 
ones, Wisdom and Science are almost invariably the 
property and portion of the minority, that is to say that 
they (the minority) are the guardians of that portion 
of Truth and Justice which has been wrested and pre- 
served to mankind on this earth through the selective 
character of individuals, and for the good of us all. 


100 IMMORTALITY 


This Authority forms the highest power by instruc- 
tion, and she only opens her doors to it by a process 
of study and competitive examination. 

She, herself, takes care not to be the Power itself, for 
in this case she would not be true to herself; she but 
authorises it, controls it, and continuously reforms it 
and purifies it. 

War — as the ancient Chinese books are never tired 
of telling us—is a terrible malady of the Social State 
on Earth; it invariably witnesses to intellectual and 
moral weakness on the part of the governing body. 

As an Evil deliberately engaged in, it carries with it 
a terrifying responsibility for those who lead up to it, 
and proves the fundamental viciousness of the system. 

As an Evil submitted to on the part of the soldiers 
under political direction and orders, it implies aban- 
donment of self to a centralised command, and to sae- 
rifice, renunciation, heroism, and all the category of 
manly virtues. 

But put this very body of self-sacrificing men in 
power, and on the next occasion, they will act in the 
same way, and order another war for their fellows to 
fieht. 

It is the system which is at fault, and which remains 
vicious in principle, so long as Light and Truth are 
absent from the counsels of the governing bodies. 

Thus, it was throughout the course of the Roman 
Empire, and thus it has remained to our day. The tree 
must be judged by its fruits. For nothing is so com- 
plex as that which is false, and I suppose that is what 
is blinding our eyes. For to destroy Evil it is not suffi- 
cient to deal blows and pretend to destroy it. You 


IMMORTALITY 101 


must go further and demonstrate the Right. In order 
to demonstrate the Right and the Good, you must be 
acquainted with them, and in order to be acquainted 
with them, you must have gone to school at the right 
seat of learning! 

Thus, our democracy is apparently destined to fol- 
low in the wake of Rome’s different forms of experi- 
ment in government, which cannot solve our difficulties, 
and we will revolve again around an ignis fatuus of 
human conventions, for it cannot free itself from the 
vicious circle and emerge into the Light, unaided from 
on High. 

There comes a time when Republics, like individuals, 
prefer death to disease, and feverishly engage in in- 
ternecine conflict, while on the outskirts the hyena of 
a Foreign State lurks, in order to finish them off and 
dismember them. 

This fatal hour has often rung in the death-knell of 
collective groups, called Nations, in the past, as it will 
in the future. Why? Because the Law of God cannot 
be violated with impunity. 

And, this universal law is the law of a God, who is 
not far away above the clouds; He is latent in Human- 
ity itself, and He must be manifested and openly ac- 
knowledged by that Humanity, and invested once more 
with the reins of government here below, and His 
proper rank be restored to Him. 


CHAPTER XI 


The God of Science 


38. This God is neither metaphysical, nor an abstract 
god, seeing that He is the God of All Knowledge. We 
speak now of the Inving God. For our Humanity, we 
designate Him: WISDOM AND SCIENCE. And there 
is nothing mystic about this God, this Social God of all 
time, who must eventually rule us for our good, here, 
and in every corner of the Heavens. 

‘‘Liberty,’’ so-called and so often abused, gives place 
to license and sinks from sight in the revolving cycles 
in an agony of amazement. 

In a most masterly passage in ‘‘the Queen of the Air’’ 
Ruskin has this to say: ‘‘The first duty of every man in 
the world is to find his true master, and, for his own good, 
to submit to him; and to find his true inferior, and, for 
that inferior’s good, conquer him. The punishment is 
sure, if we either refuse the reverence or are too cowardly 
and indolent to enforce compulsion. A base Nation 
crucifies or poisons its wise men and lets its fools rave in - 
the streets. A wise Nation obeys the one, restrains the 
other and cherishes all.’’ 

Until the people recognise SERVICE, and Service to 
humanity — as our Lord taught when washing the dis- 
ciples’ feet—instead of a false liberty, such a watch- 
word is in vain. 7 


102 


IMMORTALITY 103 


The *“‘Freedom,’’ which our Lord taught, was a 
Freedom from the usual ways of the World, but an ac- 
ceptance of Service under His banner (Jebovah-Nissi) 
and under His leadership, and the pay was a quiet con- 
science and an outlook full of peace and hope. 

That we are not indulging in any chimera, it is 
sufficient to glance backwards at Egypt (now engulfed 
in the results of Nimrodism from her strategic posi- 
tion) and at the India and China of today, to see what 
has been, and what is the duration of societies under 
one form of rule, and then to take stock of Nimrodic 
Empires, which rise quickly to the apogee of their 
political power, only to fall back and be engulfed by 
similar conquering forces, owing to their impractical 
socials forms, which have been powerless to give them a 
continuing term of life. 

Before leaving the consideration of Rome, consider 
this: that Religion, having received its deathblow as to 
its Essence, was only accepted and tolerated as a form 
of worship, that is to say as a political adjunct, and 
became an instrument of government, and the worst 
of all. 

Because, — note this: that we never have anything 
but the form of worship which we deserve, and we ean 
never receive or take anything from eternal Religion 
but according to our degree of receptivity. 

And so, before the advent of Jesus Christ it would 
have seemed inconceivable that any one could stem the 
tide, and try to bring the World to see the Truth. 

But He came—the long heralded one, the life-giver, 
the scion of David’s line from out of obscure Bethle- 
hem—and without him, not a Jew would exist as such 


104 IMMORTALITY 


today. Without him and his followers the Jews would 
surely have been completely wiped out with all their 
sacred books. 

Tsaiah’s chief prophecy in ch. xi. comes to mind: 


‘¢ And there shall come forth a rod out of the stem of 

Jesse 

And a branch shall grow out of his roots 

And the spirit of the Lord shall rest upon him 

The Spirit of Wisdom and Understanding, 

The Spirit of Counsel and Might 

The Spirit of Knowledge and of piety 

And the Spirit of fear of the Lord shall fill him, 

And he shall not judge according to outward ap- 
pearance, 

Nor reprove according to ordinary methods, 

But with righteousness shall he judge the lowly 

And edueate the lowly of the earth, 

And he shall smite the earth with the word of his 
mouth 

And with the breath through his lips shall he de- 
stroy the ungodly, 

And his loins shall be girdled in righteousness 

And truth will be found overshadowing his heart.’’ 


The last two lines take us direct to the Principle of 
‘Light and Truth,’ for ‘‘righteousness’’—(or justice, for 
the same word in Greek and Hebrew is used for ‘right- 
eous’ or ‘Just’. See ante as to ‘‘the Just One’’)—is that 
which fears not the full ight of God’s illumination, and 
for that Principle the Christ contended, even to the 
cleansing of the Temple Courts and to the rejection of all 
forms and subtletrves of the law. And when in vain he 
laments over Jerusalem, crooning to it as a mother, in 
all his humility he is still crowned with Light and 
Truth, which is to be his halo even on the cross, and 


IMMORTALITY 105 


to be the golden thread which is still leading those who 
will take hold of it, even as he left it trailing beneath 
him when he relinquished his mission on earth, quitting 
the few faithful at his Ascension to the Father. 

[| At this point the writer would state that in the fore- 
going synopsis he has striven to give an idea of St. 
Yves’ main argument, while he is conscious that in the 
endeavour to abbreviate, he has injected a good deal 
of his own, as St. Yves’ running arguments are sup- 
ported by so great an array of historical facts that 
these have had to be suppressed and give way to the 
writer’s personal interpolations. But he thinks he has 
not misrepresented him, and he has now to leave this 
fertile and absolutely necessary field of enquiry into 
the history of man’s conduct vis-a-vis of immortality, 
in order to pursue the subject to its legitimate con- 
clusion. | 
39. I have said previously that St. Yves destroyed the 
chapter on the life and times of Jesus, and said that a 
Jew must eventually write it. Whether Levi of Chi- 
eago in his ‘‘ Aquarian Gospel’’ (1911) has since filled 
this lacuna I must leave it to the reader to decide. I 
have supplied one chapter (xxii) [see pp. 129-131] in 
this essay, aS a sample. 

But it will be profitable briefly to fill the gap with 
extracts from the thirteenth chapter of Eugene Nus ‘‘ Les 
Grands Mystéres.’’ 

Nus is an engaging writer, and, ike most French 
scientists, is a marvel of clear thinking and writing. 

He says that we do not know the origin of the four 
Gospels, but that Jesus’ personality is distinctly 
affirmed by his own greatness. No one could have 


106 IMMORTALITY 


invented such a figure! And he preached something 
new, v1Z. :— 

‘“‘You are all brethren, you are all one! Unity of 
man with men in flesh and in spirit, unity of men with 
God, by love, —that is His law, and it is as simple as 
it is profound. 

Fraternity for the principle, Charity for the means, 
Harmony for the end,—the whole Science of Life, pres- 
ent and future, is in that word. 

The idea will be developed, will be comple and 
will be studied from every angle and every facet of it 
examined. Astronomy will make its discoveries as to 
what links up the worlds; physics, chemistry, physiol- 
ogy, biology will analyse the organisation and en- 
echainment of life, the reciprocity of functions, the mu- 
tual dependence of existences, and their transforma- 
tions; the philosophic sciences will demonstrate the 
solidarity of souls, not less real, not less binding than 
that of the body; the pantheistic conception — true as 
to its basie inference, false in its consequences—will 
accept once again from the Hindus the question of the 
unity of substance, that is to say the absolute unity 
of the universal and external creation:—but all is 
actually found in germ in Christ’s formula, which was 
given to reveal the sentiment, and not science itself. 
The whole of it leads to the moral sequence and supreme 
destiny, — that of Love, which unites all. 

This is the eternal WORD, the true sentiment, the 
imperishable axiom. 

Greatness of Thought will never pass* that mark. 
Humanity is Christian, and will ever be so more and 
more. It cannot be otherwise without going back on 


IMMORTALITY 107 


itself. In rejecting the name of Christian, modern 
protestors outrun their mark and are false to them- 
selves. They are more Christian than those whom they 
attack, but they are wrong to identify Jesus with the 
Chureh. For he ceased long since to be in it’’ [as it is 
represented in its antagonisms and in its divided es- 
tate]. 

He continues thus: 

‘“We have already paid our respects to the philoso- 
phers and teachers of old, but we will name some of 
them again with honour: In the firmament of the 
human race: Manou, Confucius, Zoroaster, Moses, 
Orpheus, Pythagoras, Socrates, Zeno and a few others 
sparkle from afar like stars. But if we sense their 
light, we do not feel their warmth. Not one of them 
arose with the warming glow of the sun-rise. They 
lt up the head of humanity, but they did not warm its 
interior. They revealed not the great Love. 

Dwine Patermty, human fraternity—this affirmation, 
made so clearly, so definitely, so formally by Jesus, this 
immovable and unattackable base, upon which future 
society will build, is found lacking in their precepts 
and in their dogmas. 

Even Moses, Zoroaster, and Mahomet kill in the 
name of their God. These wise men are mages in the 
sense of recovering the past at the long-forgotten 
source; but Jesus drew from his own soul. And He 
died, having finished his work at the age when these 
others had hardly begun to seek for ight. Buddha, the 
Hindu liberator, great as he was, is much inferior to 
the Christ. Buddha corrected the past, but Jesus laid 
the foundations of the future. And as he drew upon 


108 IMMORTALITY 


his own soul for everything, so he radiated everything 
from his heart. That is his sublime strength. He 
loves! In that is his eternal authority. He enjoins 
love!—Love ye one another, that is the law and the 
prophets. 

Others had said: ‘‘Do not do the harm to others that 
you would not wish them to do to you; do to them the 
good that you would wish they should do to you!”’ 
But Jesus spoke quite otherwise. He said ‘‘Love ye 
one another.’’ 

The primitive revelation only spoke of the mys- 
terious power which produces and sustains life. Moses 
had drawn man closer to this hitherto inaccessible 
power; but he had made of it a human power,—brutal, 
selfish, fierce, vindictive and cruel, such as the genera- 
tions of men of that time could understand. 

Jesus however gently placed humanity in the bosom 
of God, as one would place a child in the bosom of its 
mother. He established between created beings and 
their Creator one single and same life, through the 
eternal communion of love. 

Jesus was not consecrated in the Temple. He sought 
out an obscure hermit in the person of John the Bap- 
tist for his immersion and baptism. Jesus did not refer 
to man’s disobedience and fall in the garden of Eden. 
He announces that he has come to give men everlasting 
bread, eternal life, heavenly joy, but he explains that 
eternal life is acquaintance with God. 

In Jesus’ Evangel there is nothing absurd or un- 
reasonable. It contains the light of reason and simul- 
taneously that of the heart. His words, precepts, and 
instruction, his sublime prayer, his profound and 


IMMORTALITY 109 


touching parables, everything which issues directly 
from him is simple, limpid, logical and divine. 

But where the Master no longer speaks, but the dis- 
ciple narrates, when formulas give place to legend, the 
light is obscured, and disputation ensues. 

Jesus brought to us the Word of God, which is 
Truth, fraternity, and justice. Of the whole body of 
Truth he revealed to us what we could assimilate and 
understand. As in a lesson given to a child, and which 
is not immediately grasped, his instruction has ripened 
(in our hearts) little by little. 

He saved the world, as one rescues an ignorant soul, 
by giving it light; as one rescues one who has lost his 
way by putting him upon the right road. He opened 
to humanity the royal road of the moral hfe; he con- 
quered the grosser instincts, and put selfishness in 
chains. He descended into the depths of the human 
soul, into the inferior regions, in infernis, as the legend 
has it; he struck down Satan, that is to say brutal and 
wild appetites, which keep alive in men’s hearts the 
fires of hell. He is raised from the dead in all his 
purity, and all his glory; for that which dies not in man 
is the divine spark; it is love. And, if we would press 
symbolism into its most secret mysteries, he was con- 
ceived without sin, for divine love has no blemish. 

His death was the consecration of his doctrine and 
the seal of his Word. It was his sacrifice which pro- 
duced Belief; it is from the uplifted gibbet that his 
glory shines forth. 

The world would not have noticed him had he not 


surmounted the cross! 


110 IMMORTALITY 


‘“My God forgive them !’’ 

This last ery of love is the finale of his work, for, 
without this sublime agony we would not have inher- 
ited this paramount lesson. 

Jesus was to die... The seed which he had sown in 
men’s hearts could not germinate if not watered with 
the drops of his pure blood. But to God he did not 
offer this precious blood. God asks not for blood. 
It was man, who had need of the blood, and to man he 
offered it.’’ 

* * * * * * * 

Before leaving the earth Jesus told us that there 
were many mansions for us in the house of the Father. 
His whole walk on earth foreshadowed our return to 
our real home, but meanwhile he most accurately 
plotted our course on earth during this age, if we 
wanted ‘‘the Kingdom’’ to be a reality now, as here- 
after. 

Let us turn for a moment to the consideration of 
the meaning of a few of the hidden things in the Gos- 
pel,_that curious link between the Mosaic past and 
the wonderful future. 


CHAPTER XII 


Eternal, Eternity 


40. It is well known that the New Testament signifies 
by the words ‘age,’ ‘ages,’ ‘age-long,’ ‘ages of 
ages’ a long continuing state or cycle, which is not 
and was not meant by the writers invariably to signify 
eternal and eternity. 

The whole evidence is too voluminous to review here, 

but note the following: 

In only two places (out of some 100) is aidn trans- 

lated age, viz: 

Eph. 11. 7: ‘‘That He might shew in the ages which 
are coming on the exceeding richness of His Grace 
in goodness towards us in Christ Jesus.’’ 

Col. 1. 26: ‘‘The mystery which was deeply concealed 


adown the ages and generations, but now is made 
manifest to his holy ones.’’ 


In one place it is translated ‘course’: 


Eph. 1. 2: ‘‘In which formerly ye walked (or, con- 
ducted yourselves) according to the course of this 
world.”’ 

In thirty other places it is translated ‘‘world,’’ which 
veils the meaning. Of the rest, most are translated, 
eternal, forever, etc., but at: 


Rom. xvi. 25, for ‘chronois aidniois,’ what we trans- 
late ‘kept secret since the world began,’ we cer- 
tainly ought to render ‘kept secret (or, kept in the 
background) for countless ages.’ 


111 


112 IMMORTALITY 


and at: 


Eph. iii. 11, instead of ‘‘According to the eternal 
purpose,’’ we might better say: “‘ According to an 
end purposed ages since,’’? for the Greek is ‘a 
purpose of the ages’ (prothesin ton aidnon). 

Where we render ‘‘world,’’ it certainly would be 
better to say ‘‘age.’’ See, for example, Matt. xu. 32. 
The Greek is: ‘‘But whoever may speak against the 
Spirit the Holy it will not be forgiven him, neither in 
the age now existing nor in the one about to be.”’ We 
render: ‘‘neither in this world, neither in the world to 
come,’’ although ‘‘age’’ is not repeated a second time 
in the original. Wiclf had it better: 

‘‘neither in this world, nor in that other.’’ 

We do not know what constitutes an ‘age’ in the 
history of the Earth, but it has been supposed to cover 
a period slightly exceeding 2,000 years, correspond- 
ing to the passage of our system from position to posi- 
tion among the signs of the Zodiac. Such a major 
period may well be sub-divided into smaller ‘ages’ or 
‘eycles’ of 1,000 or of 500 years. The end, of course, 
is not abrupt, but all the ages overlap, and the new 
cycle or age has its inception before passing out of the 
old dispensation,—as it were the periphery of one 
circle cutting that of the next in line, or, the cusp 
where ages meet—Sandhyakala of the Hindus. 

Cram and others have written upon this subject of 
Terrene cycles, from the internal and historical point 
of view, and anyone can see for themselves that our 
earthly affairs seem to be governed with some degree 
of regularity as to ‘ages.’ Similarly, doubtless, all 


IMMORTALITY 113 


celestial matters are subject to some such law of sub- 
eyelical progression. 

Hence, the Biblical expressions ‘age,’ ‘age-long,’ 
‘ages of ages’ were well-chosen, and had a meaning far 
ahead of the then prevailing astronomical knowledge, 
of which we have developed certain details without go- 
ing much beyond the ancients in a general way. 

Grattan Guinness published a book in 1878, called: 
‘“‘The Approaching End of the Age,”’ in which the recent 
year 1923 was predicted as the latest date for the clos- 
ing of our present dispensation. His conclusions were 
based on prophecy, but, of course, all depended upon 
the ‘terminus a quo’ as to the calculations. 

He made, however, one definite and illuminating con- 
tribution to the scientific aspect of the matter by es- 
tablishing the fact of perfect harmony existing between 
apparently divergent sets of Biblical figures, owing to 
one series using solar years and the other lunar years. 

At Apoe. xv. 3 the ‘true’ reading of the text appears 
to be ‘King of the Ages,’ and not ‘King of Saints’ as in 
our English Version, nor ‘King of the Nations,’ as in 
some manuscripts. Cf. 1 Tim. 1. 17. 

Now it is not so generally known that, whereas in 
every place where age (aidn) occurs, it should prac- 
tically always be translated as an age or cycle, it is 
worthy of observation that a good many other expres- 
sions are used to convey the idea of still longer periods. 
Thus: 


Amaranton and amarantinon are words used by St. 
Peter (1 Peter i. 4, v. 4) to convey unfading continuity. 
Akatapaustos is another (2 Peter 1. 14). St Paul uses: 


114 IMMORTALITY 


aidios, as does Jude. The writer to the Hebrews uses: 
eis to diénekes frequently ; and at vii. 24, aparabatos, for 
‘unchangeable,’ appears in the same verse as menein eis 
ton aona. 

Akatalutou, as applied to ‘life,’ is found in Hebrews 
vil. 16, ametathetos in Hebr. vi. 17-18, and ametakinétos 
bela OTEx yeroG: 

Aion, on the other hand, seems to have been used with 
the definite purpose of indicating the eycles through 
which humanity passes on earth and later on in the 
heavenlies. 


CHAPTER XIII 
The Occult in the New Testament 


41. This leads us to consider other occult language in the 
New Testament. 


Mark xvi. 12: ‘He appeared in another form’ (en 
hetera morphé). This word is nowhere else used 
in the Gospels. It is used by Plato to distinguish 
the outward form or semblance as opposed to, 
‘eidos’ or true form. Cf. eidos thrice in the Mes- 
sianic hymn Isai. lili. 2. Septuagint version. 
Morphé is found but twice in the Epistles, at Phil. 
uu. 6 and 7 in an argument of St. Paul: ‘Who being 
in the form (or semblance) of God thought it not 
robbery to be equal with God, but made himself of 
no reputation (literally ‘emptied himself’*’), 
taking the form (or semblance) of a servant, be- 
coming in the likeness of men.’ 

John v. 13: ‘For Jesus had conveyed himself away.’ 
The word is exeneusen, and occurs nowhere else in 
the New Testament. It means ‘Jesus spirited 
himself away.’ Literally it means ‘turned aside’ 
from ek and newo (nod), but Euripides uses it of 
turning aside to death, to ‘nod to death’. Hence, 
clearly, here it is used in an occult way. Newern 
sometimes means to fade away. And again Poly- 
bius uses it of ‘to be in equilibrium’. Therefore, 
ekneuein would be out of equilibrium, out of the 
body. The old translators seized the meaning. 
The Rhemish version says: ‘shronke aside’, Wiclif 
‘bowid awei fro the puple’, i. e., Just nodded him- 


19 Of. Isai. liii. 12 where the Hebrew (not the Greek version) says liter- 
ally emptied. 


115 


116 IMMORTALITY 


self out of the foreground into the background. 


John xiv. 1: ‘In my father’s house are many man- 
sions.’ The word is mona, nowhere else used ex- 
cept in the 23rd verse of the same chapter in an 
inverse ratio: ‘and we will make owr abode 
(monén) with him,’ literally ‘all about him,’ in- 
side and out, (par’ auto). 

This is quite remarkable. Moné means a tarrying place, 
and so is applicable to. the different planes or spheres 
above, and gives perhaps a hint at our progressive 
tarrying places in the life to come. 

Could any language be more carefully chosen to reveal 
and to veil at the same time? 

Could anything be more decisive as to the character 
of Him who enunciated his truths so carefully and yet 
vividly for all the ages? 

St. Paul is not so careful, for he speaks (in 2 Cor. v. 1) 
of our heavenly home as ovkian acheiropoiéton, a house 
made without hands, whereas he would better have re- 
peated Jesus’ monén acheiro-poiétén. 

In the same chapter occurs another word fraught with 
much meaning. Remember that we are dealing with the 
Messiah’s last charges to his friends, the apostles. He 
Says: 

xiv. 21: ‘And he that honoureth me, will be had in 
honour by my Father. And I will honour him and 
wil manifest MY VERY SELF to him.’ (kai em- 
phanisd auto emauton. ) 

The Authorised Version is so quietly colorless, saying, 
‘and will manifest myself to him’ that we read and pass 
by the deep significance of the words. Observe, however, 
Tynedale and Cranmer’s ‘‘and will shewe myne awne 


IMMORTALITY 117 


) 


selfe unto him,’’ and Wiclif has ‘‘schewe,’’ actually 
exhibit, although he did not get the full force of 
‘emauton’ here, ‘mine own self,’ or as I prefer to render : 
‘my very self.’ Now the word here for to ‘manifest’ 
or ‘shew’ is not the usual phaneroo, but emphanizo, and 
it occurs nowhere else in the Gospels except here and in 
the verse immediately following. Here is more food for 
reflection! We read: 

‘* Judas (not Iscariot) said in reply: ‘Lord, How does 
it happen that thou art going to manifest thyself to us, 
and yet not to the World?’’’ Then Jesus explains to 
him, that ‘the World’ could not see the manifestation, 
not being ‘clairvoyant,’ and it is only to those who love 
him and keep his commandments to whom the ‘‘mani- 
festation’’ is possible. And then he adds that remark- 
able passage, harking back in thought to the ‘many 
mansions’ of verse 1, and using the same word for the 
second and last time: ‘‘And my Father will honour him’”’ 
— (such an one who loves me and keeps my word) — 
‘Cand to him we will ourselves come and a tarrying-place 
with him (par’ auto, by his very side, with, in, about, 
and around him) we will ourselves make,’’ a veritable 
shekinah. 

Now follows yet another strange word, for at xiv. 27, 
the word deiliato is used for to be afraid. 

‘‘Let not your heart be troubled, neither let it be 
afraid.’’ 
Most of us have passed this by, because the versions since 
Tynedale all use ‘feare’ or ‘afraid,’ as if it were the 


Greek word phobed, but it is a stronger word, and occurs 
as a verb nowhere else in the N. T. It is more generally 


118 IMMORTALITY 


in use aS a compound apodeiliaéd ‘‘I shrink back from,”’ 
‘‘T am very fearful of.’’ Therefore, Wiclif is quite right 
to use ‘dread.’ Just as people ‘dread’ ghosts. 

Remember that Christ was still speaking to his own 
followers and to Jude, who had wondered at the ‘mani- 
festation’ to be. Therefore, the word is again most care- 
fully chosen. (It occurs nowhere else, only deilia once 
at 2 Timothy i. 7.) 

Does it not all point to the frame of mind in which 
Christ then was, visualising to himself the future, with 
its scanty faith on earth, but with full promise of mani- 
festations and of indwelling to and in those few who 
would honour him, and who are warned not to be faint- 
hearted when they see supernatural, or so-called super- 
natural, appearances and manifestations? 

There follows a very graphic passage in xiv. 28, so 
simply expressed that again we pass it by. 

Jesus says: ‘‘Ye have heard what I said to you: ‘I 
oo and I come to you’.’’ 

Just as if there was a ladder between Heaven and 
Earth. ‘I go and I come to you.’ The Authorized 
Version amplifies quite unnecessarily: ‘‘I go away and 
I come again unto you.’’ But there is no ‘‘again’’ in the 
Greek at all. Wiclif had it right: ‘I go and I come to 
you.’ Tynedale inserted ‘againe’ wrongfully. 

In other words, the meaning is: I am perpetually pass- 
ing backwards and forwards between Heaven and Earth. 

If we put in the word ‘again’ we destroy the picture 
in Jesus’ mind of the uplifting of the Soul, so that there 
is a perpetual communion between the ‘monai’ or ‘man- 
sions’ of verse 1 and the ‘monén’ or ‘indwelling’ of 
verse 23. f 


IMMORTALITY 119 


Here is a free going and coming as to the clairaudient 
people between the planes, where dwell the dear departed 
with their hghtning visits to those who honour Him here 
below, although these last are still earth-bound on their 
worldly pilgrimage. 

But what a lovely picture! Christ continually going 
and coming through his spirit-messengers to visit those 
on this poor earth (who honour Him and His teachings), 
in the midst of the other incessant activities of that 
summery land, to which we aspire. 

Skipping chapter xv, the wonderful parable of the 
vine and branches, we take up again at xvi. 7: 


‘“But I tell you the truth (when I say to you) it 
1s profitable to you that I-go away,*’ for if I go 
not away’ the comforter will not come to you.’’ 

I prefer to render ‘it is profitable to you,’ instead of ‘it 
is expedient for you,’ because sumpherei, quite a curious 
word, means literally to ‘bring together’ (see Acts xix. 
19, where it is so translated), and dear old Wiclif 
quaintly renders: ‘it spedith to you.’ 

It was ‘profitable’ because an incarnate prophet — 
whether John, or Jesus, or Buddha, or Mahomet — 
could only be in one place at one time, — whereas now 
there will be free intercourse between Heaven and Earth 
for those who wish to see and continue in contact with 
God’s chosen messenger-son. 

The choice of words, from first to last, is very wonder- 
ful to me. It is like picking up fine grains of gold in the 
sand of the seashore, once one’s eyes have been opened 
to behold the ‘wondrous things’ in Holy Writ, — often 


2 


20 apeltho, “I go away,” a different word from hupago, the one used and 


referred to above in xiy. 28. 


120 IMMORTALITY 


minute, often below the surface, as King David knew 
full well. 

The record proceeds (xvi. 12-13), all in orderly se- 
quence : 


‘Yet many things have I to say to you, but ye 
cannot support (it) yet awhile.’’ 

‘But when that one cometh — the Spirit of the 
Truth — he shall lead you (or ‘guide you’) into 
every truth (eis pasan tén alétheian).’’ [Equivalent 

of Thummim in the plural. | 


Observe how all embracing. Not, as we translate 

LOuUCh Ly saintocal let ruchvws Dut 
‘into each and every department of truth.’’ 

42. This is being fulfilled daily, as science, once so way- 
ward and conceited, is now a humble handmaid of that 
which still remains ‘occult’ or ‘hidden,’ and is learning 
all about the so-called miraculous, and is slowly but 
honestly marching on to the conquest in ‘‘every depart- 
ment of truth.’’ But only now, because she has found 
the great key of humility to unlock so many doors. 

Truth by truth is marching on, and the molecules of 
matter, cushioned in a greater or a lesser degree, — now 
close, now further apart,—are proving to comprehend or 
embrace bodies and ghosts, doubles and spirits, incarna- 
tions and re-inecarnations, materialisations and mes- 
sengers from all the planes, embodying the one great 
Truth of the ultimate ion and the ultimate Cause, as the 
Divine Breath whirls the tiny positive and negative 
whorls and particles about upon their Divine mission of 
motion to their Destiny, now restraining and now hasten- 
ing them, now aggregating and now segregating them, in 


IMMORTALITY 121 


order that all men shall eventually see ‘‘the Power and 
the Glory of the Lord.’’ 

Now follows chapter xvii, that wonderful prayer of 
Jesus to His Father, for the then present and future 
generations, couched in such simple language that there 
is hardly anything to be noticed there that need detain 
us, for the attitude of mind is different, and the language 
used (as reproduced by the Recorder) is of child-like 
faith, strong courage, and an abiding sense of justice, 
and that all will come right in the Father’s good time 
according to the great Plan for the World. 

We might, in passing, notice one very simple matter, 
viz., that what we translate ‘pray’ is really only ‘ask.’ 
In that respect, Jesus’ prayer is not a supplication, such 
as is described in the Epistles for such frail mortals as 
we are. While we, with tears and groanings, supplicate 
the Divine blessing, Jesus merely formulates a simple 
request to His Father. Thus, instead of in verses 9-10 
“*T pray for them, I pray not for the World,’’ it really is: 


‘On their behalf I ask, not on behalf of the World 
Corleasions 


But there is a passage of somewhat mystic significance 
which we ought to remark. There is one word (out of 
500) in xvil. 15, namely, arés, which is not carefully 
enough translated, and which might be rendered ‘‘waft 
them away,’’ and which again savours of the occult. It 
occurs in the phrase: 


b Be: 


‘*T do not ask that Thou shoulds’t take them out 
of the World, but that Thou shoulds’t guard them 
from the evil.’’ 





21 Proseuché, deésis, enteuxis, hiketéria. 


122 IMMORTALITY 


.. Arés, from aired, is stronger than ‘take.’ Lambanein 
corresponds to ‘take,’ or eklambanein ‘to take out,’ ‘take 
away,’ but aired implies to ‘‘catch them away’’ in a 
moment, in the twinkling of an eye. I would prefer to 
render: ‘‘I do not ask that Thou shoulds’t ‘remove them 
suddenly,’ or ‘catch them up to (Heaven),’ but that 
thou shoulds’t guard them from the evil.’’ 

The narrative now follows its historical course to the 

end. . 
We note in passing, at xvii. 7, that the band and their 
leaders fell backward even unto the ground (chamai) at 
the simple speech, but majestic look, of Him, who, al- 
though he said to Peter, when he unsheathed his sword, 
‘‘the eup that my Father hath given me shall I not drink 
it,’’ yet magnetised them, officers and all, by a glance. 

The next thing to arrest attention is at xix. 23, con- 
cerning the ‘seamless’ (arraphos) robe, over which the 
soldiery cast lots. Presage of the seamless garments of 
the world to come! 

At xix. 38, the same word is used as the one upon which 
we commented in xvii. 15; for aré and ére are used of 
the bearing away (quickly, quietly, surreptitiously) of 
the body of the crucified by Joseph of Arimathea. 

Once more this word is used at xx. 2, at the empty 
tomb, ‘‘éran ton Kurion ek tou mnémeiou’’: “‘they have 
borne away the Lord from out of the grave,’’ justifying 
what I say about it, as implying a wafting or hastily 
catching away. 

Again in xx. 13, to the enquiry of the two angelic 
cuardians from the tomb: ‘‘ Woman, why weepest thou ?’’ 
Mary replies: ‘‘ Because they have snatched away (éran) 
my Lord, and I know not where they have laid Him.’’ 


IMMORTALITY 123 


Jesus, having materialised again temporarily, becomes 
visible, and says (xx. 17) ‘‘Mé mou haptow’’: ‘Touch me 
not,’ anticipating a sudden movement on the part of 
Mary to grasp Him, which students of materialisation 
will understand. | 

At xx. 19, the graphie touch: ‘‘the doors being closed’’ 
is inserted in the most natural manner. 

But at xx. 22, a very strange word occurs, viz., ene- 
phusése. ‘‘And, saying this, he breathed hard [there is 
no ‘upon them’ in the original textus receptus nor in 
most MSS.], and said to them: ‘Receive a spirit holy’.’’ 
The word (from emphusao) IS ONLY USED HERE. 
Theodotus (fl. 190 A. D.) says of this: ‘‘exéphen de ton 
spinthéra,’’ ‘‘He put forth the Divine spark.’’ 

Again at xx. 26, ‘‘the doors being closed’’ introduces 
us to the scene with Thomas, but here there is no sudden 
handling of the materialised form, and it is to be inferred 
that the examination was conducted in a sober and very 
solemn manner. It is not even said that Thomas actually 
touched the body. The words are: ‘‘Then said He to 
Thomas: ‘Bring hither thy finger and see my hands; and 
reach hither thine hand and thrust it into my side; and 
be no longer faithless but believing.’ Answered Thomas 
and said to Him: ‘My Lord and my God’.’’ 

Nowhere is it said that Thomas accepted the challenge 
and actually handled the body. 

Similarly, at xxi. 1-14, the famous scene at the lake- 
side, where a fire and fish and bread are introduced, the 
record says: 

‘« Jesus said to them ‘Come let us breakfast.’ And 


no one of the disciples dared to put Him to the test 
by enquiring ‘Who art Thou,’ realizing that it is the 


124 IMMORTALITY 


Lord. Comes Jesus and takes the bread and hands 

to them and the fish likewise.’’ 

It does not say that Jesus ate with them, although He 
may have done so (as recorded in Luke xxiv. 43). 

The word translated in our versions ‘No one durst ask 
Him’ is another rare and graphie word (exetasai from 
exetazd, occurring only twice elsewhere at Matt. u. 8 
‘search,’ and Matt. x. 11 ‘enquire’). It really means ex- 
actly what I have implied by translating “‘put Him to 
the test by enquiring.’’ It means ‘to prove.’ The dis- 
ciples wanted a ‘test,’ but dared not ask. 

We have not space to extend the examination further, 

although other interesting data exist in the synoptic gos- 
pels, and in the epistles. 
43. Such words as chreematizo must be investigated in 
this connection. It is a temple-word, and it inadequately 
translated in Hebr. viii. 5, Acts xi. 26, and wrongly 
rendered in Hebr. xii. 25, 26. 

In the passage at Hebr. vil. 5, read: “‘As Moses was 
made the recipient of Divine instructions,’’ rather than: 
‘‘admonished of God,’’ for ‘‘of God’’ is not present; and 
at Hebr. xii. 25-26, read: ‘‘For if those escaped not who 
shunned Him who was the mouthpiece of Dwine revela- 
tions (chreematizonta) on earth ...’’ and not merely 
‘him who spake on earth.’ 

At Acts xi. 26, instead of: ‘‘and the disciples were first 
called Christians at Antioch,’’ we should read: ‘‘.. . and 
to have designated first in Antioch the divine title to 
the disciples By calling them Christians.’’ 


CHAPTER XIV 


The Question of Proper Translation of 
the New Testament 


43B. Again as to xopnyew, éryopnyéw, érryopnyia (as at 2 
Worx iO0sigbeterny. Ll e2 Pet, i, o/and Ll Cok 
Meelis ore ili) Se piety 10) Ine connection 
with ‘‘the Oracles of God,’’ we can much improve 
our translation if we apprehend the deep sense of 
the words. 


Thus, at 2 Pet. 1. 10-11, read rather: 


‘Hor if ye do these things ye shall never fall. For 
so shall ye be richly endowed with the freedom of the 
everlasting Kingdom of our Lord and Saviour Jesus 
Christ.”’ 

instead of ‘‘For so an entrance shall be ministered 
unto you abundantly into the everlasting Kingdom 
of our Lord and Saviour Jesus Christ.’’ 


And, at Gal. ili. 5-6, read: 


‘‘He therefore that is responsible for linking you 
to Himself by the Spirit, and who is the energiser of 
(occult) powers in you’ 

instead of: ‘‘He therefore ‘that mumster eth to you the 
Spirit, and worketh mzracles among you.’ 


And, at Col. 11. 18-19, read: 


‘«'. . and not depending on the head (or brain), 
from which the whole body by means of joints and 
ligaments is freely governed and living in life-har- 
mony, groweth collaterally with the increase of 
Od ae 


125 


126 IMMORTALITY 


instead of: ‘‘and not holding the head, from which all 
the body by joints and bands having nourishment 
ministered and knit together increaseth with the in- 
crease of God.”’ 


AT CMa te te Lo area d 


‘‘ Hor I know that this shall turn to my salvation 
through your earnest petition and a shower of the 
spirit of Jesus Christ.’’ 


instead of: . . .“‘and the supply of the Spirit of Jesus 
Christ.’’ 
And, at Eph. iv. 15-16, read: . . .‘‘ which is the head, 


even Christ, from whom the whole body [symbolic 
of believers] properly dependent and harmonious in 
its life properties through every sense of its life- 
giving source of supply ...’’ 
instead of as in the ordinary text. 
44, And further, as to Smyyowvra, in Mark ix. 9, in 
connection with the transfiguration (literally metamor- 
phosis): 

After Jesus and the accompanying disciples had de- 
scended from the Mount, it is recorded in Mark ix. 
14-15 that, rejoming the other disciples, they saw a 
ereat crowd around them with the seribes questioning 
them, and that on the approach of Jesus, the multitude 
was greatly amazed (exethambéthé), and running to 
him saluted Him. 

Why were they ‘greatly amazed?’ What was there 
in His appearance at that particular time to ‘greatly 
amaze’ them, or amaze them ‘beyond measure’ as the 
prefix ‘‘ex’’ indicates? 

Surely because the light of the Glory of the Transfieur- 
ation had not yet completely disappeared from His coun- 
tenance and person, just as in Exodus xxxiv. 29, 30, 


IMMORTALITY 127 


(referred to by St. Paul in 2 Cor. iti. 7, 18) a similar 
thing is recorded of Moses. And so the commentators 
regard the matter. 

But what proof is there to this effect? 

Well, of proof there is a double sort. 

First, the recorder here is Mark, a disciple and fol- 
lower of Peter, from whom directly he obtained his 
materials. Secondly, from a verbal matter in an 
earlier verse (ver. 9) where it is recorded that Jesus 
enjoined on his companions the advisability of ‘telling’ 
no man what they had seen until after the resurrection. 
Now the matter turns somewhat on this word. It 
means more than ‘tell.’ It should be translated ‘‘en- 
joined on them that they should not ‘describe in detail’ 
to any one what they had seen.’’ 

The word occurs elsewhere, as follows: 


Mark v.16 Translate: “explained fully” not “told” 
Luke vii. 39 “ “report exactly” SNOW? 
ibe AMY wie “reported in detail” ectOlds 
A cCtemyill. oo “set forth clearly” “ “declare” 
Beth re “explained in detail” “ “declared” 
ALige (eee “explained fully” “ “declared” 
PLeOiexies oe 1c “to exhibit fully the tn LOALOLL OL 
histories of Gideon . .” Gideon . .” 


[So in Luke 1. 1 diégésis translated a ‘‘declaration”’ 
really means: ‘‘a full and explanatory history or aec- 
count.’’| 

A reference to the accounts in Matthew and Luke 
will show that the details supplied to Mark by St. Peter 
are there lacking. 


44B. I have just discovered another word (belonging 
more or less to an occult vocabulary) in a Greek MS. of 


128 IMMORTALITY 


the Apocalypse hitherto unexamined, but its equivalent 
has long been known in the Syriac version. 


‘And he brought me in spirit onto a great and high 
mountain, and showed me the Holy City Jerusalem, 
descending out of Heaven from God, having the 
glory of God, and her light (was) like unto a most 
precious stone, as a Jasper stone, clear as erystal.’’ 


By the substitution of a single letter, we are invited 
to read —by this Syro-Greek combination — avyys for 
av7ns, involving ‘‘rays’’ instead of ‘‘her,’’ and we are 
also to read ‘as’ (4s) for ‘and’ (kat), 

We then translate as follows: 


‘“ . . . having the glory of God, as the light-source 
of her RADIANCE, like a most precious stone, spark- 
ling like a jJasper.’’ 

This seems noteworthy. Assuming the descent of the 
Holy City Jerusalem to be figurative, what more nat- 
ural than a description of her effulgence as conveying 
the life-giving ‘rays’ of fluidie intercourse between 
Heaven and Earth? 


CHAPTER XV 


Jesus’ Life Before the Ministry. What is 
Truth? Ancient Religious Systems 


45. Before leaving the subject, and in continuance 
of the remarks on John xvi. 12, 18, I would hke to re- 
produce Jesus’ definition of TRUTH, as found in a 
book called ‘‘The Aquarian Gospel.”’ 

The World has always marvelled at the silence main- 
tained as to Jesus’ life between the ages of 12 and 30, 
when he began the Ministry. There is a tradition that 
he journeyed again to Egypt and studied there, and 
went as far as India and Persia in the intervening 
years. All this history the above book reports in de- 
tail, claiming its sources from the ‘‘Akashic Records.”’ 

At any rate, the chapter to follow is very remark- 
ably worded. The scene takes place in India, in the 
earden of the temple. And this is what Jesus has to 
say of Truth, of Falsehood, of Man, of Power, of Force, 
of Understanding, of Wisdom, and of Faith :— 


CHAPTER XX1l 
“The friendship of Jesus and Lamaas. Jesus ex- 
plains to Lamaas the meaning of truth, man, power, 
understanding, wisdom, salvation and faith. 


1. Among the priests of Jagannath was one who 
loved the Jewish boy. Lamaas Bramas was the 
name by which the priest was known. 


123 


130 . IMMORTALITY 


2. One day as Jesus and Lamaas walked alone in 
plaza Jagannath, Lamaas said, My Jewish master, 
what is truth? 

3. And Jesus said, Truth is the only thing that 
changes not. 

4. In all the world there are two things; the one is 
truth; the other falsehood is; and truth is that 
which is, and falsehood is that which seems to be. 

do. Now truth is aught, and has no cause, and yet it 
is the cause of everything. 

6. Falsehood is naught, and yet it is the manifest 
of aught. 

7. Whatever has been made will be unmade; that 
which begins must end. 

8. All things that can be seen by human eyes are 
manifests of aught, are naught, and so must pass 
away. 

9. The things we see are but reflexes just appearing, 
while the ethers vibrate so and so, and when con- 
ditions change they disappear. 

10. The Holy Breath is truth; is that which was, and 
is, and evermore shall be; it cannot change nor 
pass away. 

11. Lamaas said, You answer well; now, what is 
man? 

12. And Jesus said, Man is the truth and falsehood 
strangely mixed. 

13. Man is the Breath made flesh; so truth and false- 
hood are conjoined in him; and then they strive, 
and naught goes down and man as truth abides. 

14. Again Lamaas asked, What do you say of 
power? 

15. And Jesus said, It is a manifest; is the result of 
force; it is but naught; it is illusion, nothing more. 
Force changes not, but power changes as the 
ethers change. 


IMMORTALITY 131 


16. Force is the will of God and is omnipotent, and 
power is that will in manifest, directed by the 
Breath. 

17. There is a power in the winds, a power in the 
waves, a power in the lghtning’s stroke, a power 
in the human arm, a power in the eye. 

18. The ethers cause these powers to be, and thought 
of Elohim, of angel, man, or other thinking thing, 
directs the force; when it has done its work the 
power is no more. 

19. Again Lamaas asked, Of understanding what 
have you to say? 

20. And Jesus said, It is the rock on which man 
builds himself; it is the gnosis of the aught and of 
the naught, of falsehood and of truth. 

21. It is the knowledge of the lower self; the sens- 
ing of the powers of man himself. 

22. Again Lamaas asked, Of wisdom what have you 
to say? 

23. And Jesus said, It is the consciousness that man 
is aught; that God and man are one; 

24. That naught is naught; that power is but illu- 
sion; that Heaven and earth and hell are not above, 
around, below, but in; which in the light of aught 
becomes the naught, and God is all. 

25. Lamaas asked, Pray, what is. faith? 

26. And Jesus said, Faith is the surety of the omnipo- 
tence of God and man; the certainty that man will 
reach deifie life. 

27. Salvation is a ladder reaching from the heart of 
man to heart of God. 

28. It has three steps; Belief is first, and this is what 
man thinks, perhaps, is truth. [See p. 260] 

29. And faith is next, and this is what man knows 
is truth. 

30. Fruition is the last, and this is man himself, 
the truth. 


152 IMMORTALITY 


31. Belief is lost in faith; and in fruition faith is 
lost; and man is saved when he has reached deific 
life; when he and God are one.’’ 


And further, note this :— 

‘Anything which is temporary — fleeting and 
evanescent as the passing breeze — should not be 
dignified with the name of, nor receive the esteem 
which belongs properly to Truth. Truth is the 
same yesterday, today, and forever. It is the same 
always and everywhere. Absolute truth is im- 
mutable. He that teaches a doctrine which is ab- 
solutely true, does not proclaim a thing which is 
temporarily certain; but an everlasting substan- 
tialism which rests upon the immutable authority 
of God. But he who proclaims that which is des- 
tined to decay — to become obsolete and useless — 
does not reveal a truth of God, but merely a cir- 
cumstance in the constitution of things. He speaks 
of things merely; not of that immutable principle 
whereby those things are held together in har- 
monious concord.’’ 

A. J. Davis, vol. 3, p. 368. 
And again, vol. i, pp. 177-8: 

‘One widespread and fatal error or misappre- 
hension I behold in all the earth. It is that man 
(with but few exceptions) knows not what Truth 
is; he knows not where to find it—how to estimate 
it—how to separate it. Thus, facts are locked to- 
oether; and a long chain of facts is estimated as a 
principle of truth; while, in reality, Facts are only 
Things, and Truths are Principles.’’ 





Further, as to Truth, and in connection with these 
copious extracts, note the following from Allan Kardee, 
‘The Spirit Book,’’ p. 250 (Ed. Redway 1898) :— 


IMMORTALITY 138 


Q. 628. ‘Why has not the truth been always placed 
within reach of every one?’ 

A. ‘Each thing can only come in its time. Truth is 
hike light; you must be accustomed to it gradually ; 
otherwise rt only dazzles you.’ 

‘Hitherto, God has never permitted man to re- 
celve communications so full and instructive as 
those which he is permitted to receive today. There 
were undoubtedly, in ancient times, as you know, 
individuals who were in possession of Knowledge 
which they considered as sacred, and which they 
kept as a mystery from those whom they regarded 
as profane. You ean well understand, from what 
you know of the laws, which govern the phenomena 
of spirit-communication, that they received only a 
few fragmentary truths, scattered through a mass 
of teachings that were generally emblematic, and 
often erroneous. Nevertheless, there is no old 
philosophie system, no tradition, no religion, that 
men should neglect to study; for they all contain 
the germs of great truths, which, however they may 
seem to contradict each other—perverted as they 
are by their mixture with various worthless ac- 
cessories—may be easily co-ordinated, with the aid 
of the key that spiritism gives you to a class of facts 
which have hitherto seemed to be contrary to rea- 
son, but of which the reality is irrefutably demon- 
strated at the present day. You should therefore 
not fail to make those old systems a subject of 
study, for they are rich in lessons, and may con- 
tribute largely to your wmstruction.”’ 


Add from ‘‘Bhagavad-Gita’’ the following: 


““‘They comprehend not, the Unheavenly, 
How Souls go forth from Me; nor how they come 
Back unto Me: nor is there Truth in these 

Nor purity, nor rule of Life. ‘This world 

Hath not a Law, nor Order, nor a Lord,’ 


134 IMMORTALITY 


So say they: ‘nor hath risen up by Cause 
Following on Cause, in perfect purposing, 
But is none other than a House of Lust.’ 
And, this thing thinking, all those ruined ones— 
Of little wit, dark-minded—give themselves 
To evil deeds, the curses of their kind. 
Surrendered to desires insatiable, 
Full of deceitfulness, folly, and pride, 
In blindness cleaving to their errors, caught 
Into the sinful course, they trust this lie 
As it were true—this lie which leads to death— 
Finding in Pleasure all the good which is, 
And erying ‘Here it finisheth!’ 
Ensnared 

In nooses of a hundred idle hopes, 
Slaves to their passion and their wrath, they buy 
Wealth with base deeds, to glut hot appetites; 
‘Thus much, today,’ they say, ‘we gained! thereby 

(Cf. Jasiv- 13) 
Such and such wish of heart shall have its fill; 
And this is ours! and th’ other shall be ours! 
Today we slew a foe, and we will slay 
Our other enemy tomorrow! Look! 
Are we not lords? Make we not goodly cheer? 
Is not our fortune famous, brave, and great? 
Rich are we, proudly born! What other men 
Live like to us? Kill, then, for sacrifice ! 
Cast largesse, and be merry!’ So they speak 
Darkened by ignorance; and so they fall— 
Tossed to and fro with projects, tricked, and bound 
In net of black delusion, lost in lusts— 
Down to foul Naraka. Conceited, fond, 
Stubborn and proud, dead-drunken with the wine 
Of wealth, and reckless, all their offerings 
Have but a show of reverence, being not made 
In piety of ancient faith. Thus vowed 
To self-hood, force, insolence, feasting, wrath, 
These My blasphemers, in the forms they wear 


IMMORTALITY 135 


And in the forms they breed, my foemen are, 
Hateful and hating; cruel, evil, vile, 
Lowest and least of men, whom I cast down 
Again, and yet again, at end of lives, 
Into some devilish womb, whenee—birth by birth— 
The devilish wombs re-spawn them, all beguiled; 
And, till they find and worship Me, sweet Prince! 
Tread they that Nether Road. 

The Doors of Hell 
Are threefold, whereby men to ruin pass,— 
The door of Lust, the door of Wrath, the door 
Of Avarice. Let a man shun those three! 
He who shall turn aside from entering 
All those three gates of Narak, wendeth straight 
To find his peace, and comes to Swarga’s gate.’’ 


CHAPTER XVI 
Spiritualism 


46. Spiritualism—or Spiritism, as the French call it—is 
as old as the World, as we have previously indicated. 

It took on renewed vigour, however, in the middle of 
the last century, from the revelations to Allan Kardee, 
in France, and to Andrew Jackson Davis, in America. 
These men printed their communications, and they are 
at the base of our modern terminology. The ease of 
Davis was remarkable to this extent: that he left school 
while a mere boy, and what he ‘received’ was largely 
of a complicated and scientific character, his communi- 
cations being couched in language far beyond his ordi- 
nary literary capacity, with the result that he lived 
with a dictionary under his arm! 

A little later, about 1870, an English clergyman, 
Stainton Moses, writing under the name of ‘‘M. A. 
Oxon,’’ gave to the world a very interesting book, cov- 
ering dialogues between himself and his supposed 
supramundane adviser, in which is thrashed out all his 
personal theological difficulties, resulting finally in his 
views being profoundly modified by these counsels, 
couched in a sustained vein of lofty idealism. 

Some people have seen here merely a contest between 
Stainton Moses’ subliminal self,—his subconscious ego 
—, and his superconsciousness, but I am not of this 
opinion. 


136 


IMMORTALITY 137 


There is, however, a considerable medical school, led 
by Dr. Prince, of Boston, who will not allow this, and 
who attribute all these phenomena to the subconscious, 
but their contention is infinitely more difficult of cre- 
dence than the other theory of outside force. If such 
communications originate from one of the layers of our 
subliminal consciousness, then that part of our ‘‘ego”’ 
oftentimes plays a villainous part and strives to mis- 
lead the conscious ego in many unworthy ways. Be- 
sides which, when confronted with questions which 
should be as familiar to our subconscious personality as 
to our superconscious ego, failures to respond correctly 
are very frequently recorded. 

A lady of my acquaintance, after six months of steady 
communications, got into a somewhat doubtful frame of 
mind. The next time she sat down nothing came. She 
sat for a solid hour. Nothing! Just as she was about 
to abandon the attempt, the writing showed signs of 
beginning. She asked at once, ‘Where in the world have 
you been?’ The answer was convincing. ‘You began to 
doubt our separate existence, did you not? We wished 
to show you that these communications have nothing to 
do with your subconsciousness, so we held back. Are you 
now convinced?’ As the writing had always begun 
within a very few minutes, this seemed conclusive as to 
the reality of the communicators. 

As regards the discussions about the ‘subconscious’ 
and the ‘unconscious,’ with Mrs. de Watteville’s com- 
municators, (too long to reproduce here in full,) they 
have this to say at the close, which is most important: 


Q. Are you not of the opinion that the subconscious 
or the unconscious,—such as the cavilers picture it, 


138 IMMORTALITY 


—would be the negation of free-will and of one’s 
personality ? 

A. Yes, most decidedly. And it would be more than 
this, it would be the height of injustice, for then our 
pretended soul would be no more than a miserable 
mountebank directed by a casual will, by a kind of 
exterior folly, which we could neither dominate, nor 
expel from our domain, of which we could not make 
use, but which would make use of us to unbalance all 
the actions of our life. 

We would have taken on a body under the most 
abnormal and incongruous conditions, having to sus- 
tain an absolutely uneven battle, in which we would 
be practically stricken down by the non-acting and 
non-conscient part of our being. In that case why 
the reflecting qualities—why our education? Would 
it not be much better to let us grow up like a wild 
sapling, to which culture is refused, knowing that its 
instinct will lead it to find the light and heat, even if 
for that it had to fashion for itself a passage amidst 
the environing clefts, and grow up crooked and de- 
formed? ... No, dear friend, all these things are 
suppositions, given out by those who have decided in 
advance to sidetrack all spirit-manifestations into 
the region of the material personality, and to cause 
to return to man that which comes from him, without 
admitting that he can for a single instant have left 
his carnal envelope, to go and spiritualise himself by 
a glance in the direction of the beyond. Why this 
obstinacy on the part of anti-spiritualists? Ought 
they not to admit that the Earth, the World, and 
Nature are governed by universal and similar laws? 
—thus, as the venous blood reaches the lungs to in- 
hale the air which comes in from the outside, to 
obtain life-giving properties and to rebecome 
arterial, so the soul has need of drawing near to us, 
to draw thence the moral courage for life’s struggle, 


IMMORTALITY 139 


and to circulate it thereafter throughout the regener- 
ated spirit.’’ 

further, anyone who has felt the magnetic or 
fiuidie influences invade them, when quite alone, will 
know that this is a force from the outside of not only 
our body, but from outside our personalities, be they 
on the surface or latent. 


47. The usual proofs Spiritualism has to offer of a con- 
tinuing life and energy of those who have ‘died,’ or 
left the body, are as follows: 


A. Visions of the departed, by which I mean those 
cases which can be substantiated by repetition, or 
testimony of more than one witness. 

B. Photographic blurs, marks, or actual representa- 
tions of heads or partly materialised forms, invisible 
to the naked eye, but impressed on the sensitive 
plate, of which there appear to be numerous authen- 
tic instances (outside of fraudulent cases, of which, 
alas, here too, cases occur to delay acceptance of the 
phenomenon). 

C. Materialisations,—by which I mean such abso- 
lutely and convincingly authentic cases as that of 
Katy King—, who, in the presence of many diverse 
witnesses, and in fairly good light, appeared and re- 
appeared during several months in Sir William 
Crookes’ house. In such eases, actual, although 
transient, creation of a body is understood to be 
possible and effected (by the help of a low order of 
‘spirits’) by the issue from the Medium of his or 
her vital fluid, the admixture of the ‘‘fluids’’ of the 
spectators, addition of ‘‘fluids’’ from the cireumam- 
bient air, and finally some of the fluid of the spirit- 
operators themselves. The Medium in such eases is 
found to have lost a great deal of weight. [This act 
of creation is really no more wonderful than the 
appropriation by plants of nitrates from the atmos- 
phere, and other ingredients from the soil. | 


140 | IMMORTALITY 


D. By what is known as ‘‘Apports,’’ when again a 
low order of spirits bring through closed doors and 
windows such things as flowers, or more solid bodies, 
which are understood to be dematerialised or sep- 
arated outside and reformed inside the room, and 
carried by the hands of partially materialised spirit 
operators. This form of manifestation goes back to 
the dawn of history. Apports of flowers are of con- 
stant occurrence in the pages of the great Indian 
Epic, the Mahabharata, and the account of them 
seems to be incorporated in the record in the most 
unstudied manner. 

| We need not speak of more noisy manifestations, 
such as tambourine, cymbal, or trumpet playing, nor 
pause to consider the erratic results of the disorderly 
phenomena generally referred to the agency of 
‘*Poltergeist’’|. 

EK. The issue from the body, in a darkened but not 
wholly dark room, in the presence of sundry wit- 
nesses, of the ‘double,’ ‘soul,’ or ‘perisprit’ of an 
entranced or magnetised human _ being, such 
‘shadow’ (as in the case of Durville’s experiments) 
being actually seen, and even weighed. The reality 
of this commanding spectre and its paramount value 
as governing its temporary body being demonstrated 
as follows: When the entranced body is given strong 
things to smell, or disagreeable elements are put in 
its mouth, the subject neither smells nor tastes any- 
thing whatsoever; but, when similar things are 
placed near the spectre’s ears or lips, the subject— 
several feet away—exclaims with disgust or pleas- 
ure, aS the case may be, and can generally name the 
substances employed. This experiment is supposed 
to demonstrate this actual ‘link’ with the invisible, 
the shadowy form being the ‘perisprit-soul’ as it will 
eventually return to its spiritual abode, when com- 
pletely freed from the body at death. During life, 
there is still a chain of fluid which retains its hold on 


IMMORTALITY 141 


the body when temporarily absent (See pp. 194/5 
and 257.) 

F. Cases where this “‘ perisprit’’ being freed from the 
body during sleep, (a) visits scenes some distance 
away and is seen by mortal clairvoyant eyes; or (b), 
is transported to heavenly spheres or ‘‘planes,’’ and 
has exceptionally and very occasionally a recollec- 
tion of this visit when re-embodied. 

G. Pure clairvoyance of people defunct, or of past or 
future events, whether of personal application or 
not. 

H. Clairaudience, such as Joan of Are assumed, and 
such as is vouchsafed to many on this earth, whether 
attributed to extraterrestrial communications or not. 

I. Clairvoyance and clairaudience by a recognised 
medium in trance for the benefit of third parties. 

J. Visions inside the eye-lids, — when not entranced, 
—by anyone who resorts to ‘the stillness,’ and, 
(whether by means of the ‘third’ or ‘pineal’ eye, or 
otherwise) is vouchsafed visions: (a) of heavenly 
scenes and colors, or (b) of faces and forms of 
friends and relatives who have ‘passed over.’ 

K. Direct view, by people, more or less mediumistic, 
of Spirit-Lights, so-called (and doubtless properly 
so called), said to represent,—as far as human eyes 
can detect them—, the spirit-aura or spirit-illumina- 
tion of visiting friendly spirits, who flit and roam 
about the room. 

L. So-called ‘Raps’ or communications from invisible 
operators, by which I mean intelligent and intelligi- 
ble signals by rapping on solid objects in order to 
communicate words or sentences and to give rephes 
to questions, and generally carry on a conversation 
with the person or the circle present and invoking 
such relations. This has formed the subject of a 
monograph by the late Dr. Crawford in connection 
with the Goligher family and circle in Ireland, and 
he claimed, by various experiments, to have discov- 


142 IMMORTALITY 


ered the mechanism of raps, but I am told that this is 
only one of the methods which ean be employed. 

To this, of course, is to be added the usual table- 
turning experiments, which include the actions of a 
light table in performing and bowing as if it were 
animate,—and itself replying to questions by ges- 
tures and by moving about to prescribed places and 
in prescribed directions. 

I hesitate to add here ‘levitation,’ but if we admit 
the presence of outside operators for table move- 
ments and for raps, we can also assume the same 
powers employed for levitation of the human body 
by outside spirit force. 

M. Automatic writing, by which I do not mean the 
production of a few loops, or of automatic drawing 
by the many, but a series of well-intentioned highly 
educative communications over a series of months 
and years, the whole product forming a synthetic 
whole of very great significance and value, such as 
have been vouchsafed to a few,—(directly, or with a 
medium passively assisting in the writing) ,—for in- 
stance to Allan Kardec in France in the middle of the 
XIXth century, or the Series from ‘Imperator’ to 
Mr. Stainton Moses in 1870, or to Mr. Bligh Bond 
and his medium about Glastonbury, or to Mrs. de 
Watteville in Paris, a lady still living in her 80th 
year, who has been favored during thirty-five con- 
secutive years with communications from the same 
two spirit-friends, and who has published (for pri- 
vate circulation) four octavo volumes of these won- 
derful conversations, and has summarised the teach- 
ing in one small octavo volume sold to the Pubhe and 
entitled ‘‘Ceux qui nous quittent.”’ 

N. ‘Direet-writing,’ by which is meant the receipt on 
paper, without intervention of human hands, or the 
visible intervention of the operating agency, of writ- 
ten messages from the dead, such as are recorded in 
the book of the Russian Baron de Goldenstubbe, 


IMMORTALITY 143 


Paris 1857, or in the book by Robert Dale Owen: 
‘““The Debatable Land,’’ London 1871, see pp. 294- 
301, who with Kate Fox saw the operator at work. 

This kind of communication is diffieult, but not 
as rare as it seems to the uninitiated, nor is 1t neces- 
sary to supply the operator with a pencil. At times 
they fabricate for themselves the necessary writing 
material, and the locality most favorable for this 
experiment is said to be the propinquity of ancient 
tombs in the fluidic ambiance of old cathedrals and 
churches. 

O. So-called ‘‘Cross-correspondences,’’ involving the 
receipt at one point from various localities on our 
elobe of fragmentary messages, which, when brought 
together, make sense and form an intelligible mes- 
sage. These have been thought to be impossible, 
telepathically or otherwise, without some directing 
hand from the spirit-world, but no conclusive series 
has been known save one, conducted by Mrs. de 
Watteville’s friends, and given to the World (in 
French) at a meeting presided over by Camille Flam- 
marion and addressed by Dr. Geley, shortly before 
the Great War. The experiment was successfully 
brought about in the summer of 1913, and I will 
refer to it again at some length (p. 226 seq.) 

P. Tests, such as the request for information as on 
what page in what volume of a certain book occurs 
a certain passage, with the information accurately 
conveyed. Compare the best series so far published 
in ‘The earthen vessel’ by Lady Glenconner (now 
Lady Grey). 

Q. Muscular control, by which an outside force will 
preside temporarily over a part of the human body, 
such as the arms and hands, and automatically 
follow down the lines of a book which one may be 
reading, sometimes calling attention to a passage- 
skipped; the fluidic force being felt so overpower- 
ingly in the limbs as to preclude any idea whatsoever 
of action by the subconscious mind. 


CHAPTER XVII 


As to ““Phainomena”’ 


48. It is an amusing fact, that people—some of them 
amongst the most religious,—do not wish to believe in 
‘spiritualism’ (or possible communication with those 
who have passed on before and dwell ‘beyond’),—in 
fact, they use every faculty to deny or explain away 
the phenomena of spiritualism. 

If I give a book on the subject to a friend, he imme- 
diately consults another friend, who ‘‘tells him’ ‘‘he 
has heard’’ that it was all a fake. 

If I submit facts carefully and laboriously gathered 
by competent scientific men, who have spent themselves 
without mercy to obtain and control them, I am told 
that their enthusiasm misled them. 

My very self, fully convinced at the time of some 
special occurrence, begins, at a later period, to doubt 
my senses and my recollection of the facts. 

But there have been very notable converts from 
among the most sceptical, who simply could not get 
away from the facts. I do not repeat the word “‘phe- 
nomena’? for it is a very misleading word, meaning 
‘‘appearances,’’ and not realities. According to Kant, 
Fichte and James Hinton, nearly everything which we 
consider to be actualities may be merely ‘“phenomena”’; 
and, vice versa, the so-called phenomena be the ac- 
tualities. And this view is as old as the time of Plato 


144 


IMMORTALITY 145 


and Pythagoras and runs right through the Indian 
scriptures, altho’ the West has taken so long to rediscover 
it. 


But enough has been given to the Puble to put at 
rest all such questionings. 


Sir Oliver Lodge says: 


‘“There is no agony like that of returning anima- 
TOD 


and, in another place: 


‘“The transition called ‘Death’ may thus be an 
awakening rather than a sleeping; it may be that we, 
still involved in mortal coil, are in the more dream- 
like and wnreal condition.”’ 


A. M. Clerke (Modern Cosmogonies p. 196 and 198) says: 


‘‘The ether is assuredly the seat of intense activi- 
ties which lie at the root, most likely, of all the pro- 
cesses of nature. ... Unfelt, it is the source of 
solidity ; unseen, it is the vehicle of light ; itself non- 
phenomenal, it is the indispensable originator of 
phenomena. A contradiction in terms, it points the 
perennial moral that what eludes the senses is likely 
to be more permanently and intensely actual than 
what strikes them.’’ 


Schiller (Riddles of the Sphinx, London 1891, quoted by 
Wm. James) says: 


‘“Matter is an admirably calculated machine for 
regulating, limiting, and restraining the conscious- 
ness which it eneases. ... If the material encase- 
ment be coarse and simple, as in the lower organisms, 
it permits only a little intelligence to permeate 
through it; if it is delicate and complex, it leaves 
more pores and exits, as it were, for the manifesta- 


146 IMMORTALITY 


tions of consciousness. . . . On this analogy, then, 
we may say that the lower animals are still entranced 
in the lower stage of brute lethargy, while we have 
passed into the higher phase of somnambulism, 
which already permits us strange glimpses of a 
lucidity that divines the realities of a transcendent 
world. And this gives the final answer to Material- 
ism ; 1t consists in showing in detail that Materialism 
is a ‘‘hysteron proteron,’’ a putting of the cart be- 
fore the horse, which may be rectified by just invert- 
ing the connection between matter and consciousness. 
Matter is not that which produces consciousness, but 
that which limits it and confines its intensity within 
certaim limits. ... This explanation ,.. admits 
the connection of Matter and Consciousness, but 
contends that the course of interpretation must pro- 
ceed in the contrary direction. . . . It explains the 
lower by the higher, Matter by Spirit, instead of 
vice versa.’’ 


Maeterlinck (es Dieux de la Guerre) says: 


‘C'est maintenant que nous sommes dans le songe, 
dans le tout petit songe de 1’illusion humaine; et e’est 
alors que nous entrerions dans la vérité éternelle de 
la vie sans limites, ou baigne notre vie.’’ 


A. J. Davis (vol. ii. p. 241) says: 


‘The passage from this sphere into the next is no 
more a change to the individual than a journey from 
America to England, excepting the almost complete 
emancipation consequent upon the change; from 
rudimental misdirection and earthly imperfections. ’’ 


Romanes says: 


‘‘ Everywhere, therefore, the reality may be psy- 
chical, and the physical symbolie.’’ 


IMMORTALITY 14 


Allan Kardec (le livre des Esprits p. 311): 
‘‘Les corps ne sont que les déguisements sous 

lesquels ils apparaissent dans le monde.’’ 
Dr. Geley (De l’Inconscient au Conscient p. 219) says: 


‘‘Nous avons été forcés de comprendre que la 
forme corporelle n’est qu’une illusion temporaire.”’ 


Plotinus says: 


‘But the things which enter into and depart from 
matter are nothing but imitations of being and 
semblances flowing about a formless substance.’’ 
.. .' For sense is alone the employment of the dor- 
mant soul; since as much of the soul as is merged 
in the body, so much of it sleeps.’’ 


Plato says (Rep. VIII): 
‘In the present life he is sleeping.’’ 
Plato (Sophista) says: 


“But lkewise if being is a non-whole on account 
of its becoming passive to whole, but yet is whole 
itself, beng in this case will happen to be-indigent 
of itself.’’ 


Confucius says: 
‘“This hfe is a sojourn—Death is Returning !’’ 
Ptahhetp (Prisse papyrus, before 2,000 B. C.) says: 


‘“‘Man commits daily and boldly all sorts of 
erimes, and lives as if he were dead. What sages 
know to be death is his daily life.’’ 


And so in Pend Nama or Book of Counsels of the Mo- 
hammedan Faridu-d-’Din Atar: 


‘Come and I will shew thee what the world is like. 
It is like a phantom which a man sees in sleep, and 


148 IMMORTALITY 


when he awakes no profit remains to him from his 
sweet illusion. So, when Death comes and wakes us 
from the Dream of life we carry away with us noth- 
ing of the good things we have enjoyed in this 
world.’’ 


Carlyle says (On Heroes 1841 p. 59) : 


‘‘They seem to have seen, these brave old North- 
men, what Meditation has taught all men in all ages, 
that this world is after all but a show—a phenome- 
non or appearance, no real thing. All deep souls see 
TAYE OY MEME 5 5 gy” 


In this connection, let me quote from J. Arthur Hill’s 
‘‘New evidences in Psychical Research’’ (pp. 207-8) : 


‘“Science is extending our purview into another 
world, and is confirming the tidings of the poet and 
the seer,’’ (and he quotes) : 


“Who knoweth if we quick be verily dead, 
‘And our death life to them that once have passed 
1b?” 
(Huripides, Frag. 638.) 


‘Peace, peace! he is not dead, he doth not sleep! 

‘He hath awakened from the dream of life. 

‘Tis we who, lost in stormy visions, keep 

‘With phantoms an unprofitable strife.’ 
(Shelley, Adonais) 


(Hall continues) : 


‘‘No, not unprofitable; we are here for education, 
and the strife is purposed. We need not grudge the 
throe. We must learn, nor account the pang. EKdu- 
eation and evolution — this is, as Emerson says, the 
only sane solution of the enigma. Evolution on the 
other side, as well as on this’”’: 


IMMORTALITY 149 


‘No sudden heaven, nor sudden hell, for man, 

‘But thro’ the Will of One who knows and rules — 

‘And utter knowledge is but utter love — 

‘Aeonian evolution, swift or slow, 

‘Thro’ all the spheres—an ever opening height, 

‘An ever lessening earth.’ 

(Tennyson—The Ring) 

Jesus, Himself, often said: ‘‘He that hath ears to hear 
let him hear.’’ The rest must continue in darkness and 
ignorance. 
49. As to identity, I may quote a passage from A. J. 


Davis: 


‘‘T am further taught that the spirit preserves its 
identity on the ground that every organization 1s 
absolutely different. This fact precludes the possi- 
bility of absorption or amalgamation or disorgani- 
zation. The difference in the arrangement of in- 
herent elements establishes the individual in this life 
and through all eternity. If spirits were constituted 
alike, they would inevitably irresistibly gravitate to 
but one centre, would desire to occupy but one posi- 
tion and to fill one locality. But being constitution- 
ally dissimilar, they can not, nor do they desire to be 
absorbed by or amalgamated with other spirits, nor 
ean they lose themselves, as some have been led to 
suppose, in the Universal Spirit, or Great Positive 
Mind.’’ 


In this connection note that, contrary to what 1s 
usually supposed to be the Brahmanic teaching, the Ma- 
habharata distinetly says that eventual reabsorption into 
Brahm is optional. 

50. One thing stands out very clearly today: 


The serious communications from the other side— 
from Swedenborg to de Watteville—are all agreed 


150 IMMORTALITY 


among themselves in the main, and that represents an 

immense gain over the tentative creed which was avail- 

able only a few years ago. 
Brushing aside a god-made hell and a personal arch- 
devil, they all preach one doctrine: 

a) God-invisible pervades all. 

b) We are to be our own judges. 

ce) The ‘law of attraction’ will put us in our proper 
sphere and among*our similars in the beyond. 

d) Punishment exists, but will be, ipso facto, self-in- 
flicted by the ‘law of repulsion’ from good. 

e) Progress is infinite for all, and progression is ex- 
plained as limited to refinement of etheric bodies so 
that they are ‘bound’ or confined to certain ‘states’ 
or localities by their own attitudes until able to 
move from their environment by spiritual progress. 

f) Capital punishment is wrong, in that it liberates 

base souls from the body in the plenitude of their 

unrepentant condition, and they remain ‘earth- 
bound’ and noxious. 

The doctrine of reincarnation is generally held and 

taught and explained with the greatest fullness. 


IS 
Nao” 


Incredulity in spirit phenomena is simply and solely 
due to ignoranee. 
D1. Perhaps I ean drive this point home in the clearest 
way by referring to a passage in Allan Kardee’s work 
on Genesis (Ed. 1868, p. 321) where he says: 


... This phenomenon has nothing in it that need 
cause us surprise, 1f we reflect and take into account 
that the most powerful motive forces are to be found 
exactly in the most rarefied and even imponderable 
of the fluids known to us on earth, such as air, steam, 


IMMORTALITY 151 


and electricity.’ | And he might have added ‘‘ Love,”’ 

which is a real, though invisible and intangible 

Super-force.| And see Taylor’s Physical theory of 

another life pp. 233 seq. 

This is a truth as old as Socrates and Plato that in-’ 
visible things are necessarily greater than visible things. 

Reflect on the compressed air which we use now for 
brake-power to the exclusion of all other brakes, and 
for inflating automobile tires. 

And what about the air which we breathe with all the 
subtility of its vital force and fluids? Is it not invisible, 
although so potent a factor in our lives? 

Consider the power of steam, or of vaporised gaso- 
line (unknown in Kardee’s day). Consider hydrogen 
and helium gas as they rise superior to gravity. 

And then consider what we know so far of electricity, 
with its imponderable character, and its immense and 
immediate power in action whether harnessed as we 
harness it, or unharnessed as in the lightning or in the 
electric waves which visit our wireless sets, but which 
are present whether we cognize them or not. 

Known facts therefore are distinctly against what is 
known as Materialism. For it is far easier to believe 
in great unknown,—if rarefied and imponderable forces, 
which will, with great ease, lift us into another at- 
mosphere and sustain us there, than to believe in the 
complete obliteration of our personality. 

Sir E. Rutherford in his presidential address at Liver- 
pool in Oct. 1923, spoke of the nucleus of Hydrogen being 
the most stable. 





CHAPTER XVIII 


Summary of Spirit- leaching 


52. In a paper of this kind, it is not possible to go into 
as great detail as would be desirable for a full and 
comparative exhibition of the ‘gospel’ preached by 
the different serious communicators from the ‘beyond,’ 
but I would lke to summarise here the principal points 
of dogma and doctrine given to us by Madame de 
Watteville’s three principal correspondents, who are 
not important unknown personalities, signing them- 
selves ‘Imperator’ or some other high-sounding title 
(like Stainton Moses’ tutor), but who were contempo- 
raries of this lady, personal friends and relations, and 
who have continued their friendship and friendly aid 
by means of automatic writing over a period covering 
some consecutive thirty-five years [4 vols. privately 
printed ]. 

It will be profitable, therefore, I think, to summarise 
the latest teaching of Mrs. de Watteville’s correspond- 
ents. 

I presume that in an essay of this kind, facts are 
preferable to theories. 

What we recognize as Facts may not be Truths, but it 
is aS near as we can get. 


152 


IMMORTALITY 153 


As these replies to spontaneous enquiries’ extend 
over a period exceeding thirty years, and have not 
been printed for public sale, and as they represent, so 
to speak, the ‘last word’ from spirit-land, [ would fain 
pass them on in English, given this opportunity. 

The whole forms a synthetic whole, and tends to con- 
firm the previous messages received by others. 

To consider any such long consistent and harmonious 
series as the emanations of the sub-conscious mind, 
appears to me to be puerile, and to require a feat .of 
imagination far beyond what is required to accept the 
simple statements of disembodied men, who explain at 
length, simply and clearly, who they are, what condi- 
tions govern their existence, and how they communi- 
cate. 

SECTION 53. 

1. And first, they explain that there is no merit attach- 
ing toa medium. A medium is a person whose ‘‘fluid’’ 
emanates or can be extracted from the human body, 
as it were through its pores, more easily than from that 
of the next person. That this fluid, commingled with 
the fluids of the spirit personalities, is the force used 
in raps, furniture movements, and so-called automatic 
writing, and that this medium is a necessary adjunct 
or ‘transformer’ in spirit intercourse. Compare the ac- 
tion of our metallic magnets. The ‘hard’ ones retain 
the fluid, and the ‘soft’ ones lose it more readily. 

They explain as follows: 








1 The questions were formulated on the spot and were as a rule spon- 
taneously influenced by the character of the previous answer. The answers 
themselves generally came like lightning, giving no support to the theory 
of the torpid and slowly-acting sub-conscious, nor to the possibility of fraud 
or the injection of the ‘ego’ on the part of the slow-thinking human 
mediums, who were writing very fast, and who often spoke of other matters 
while writing mechanically. 


154 IMMORTALITY 


‘“Say that you want to light the gas. And let us sup- 
pose that the gas is the fluid of the medium and the 
spark necessary is represented by the spirit-communi- 
eator. 

“Tf you don’t turn on the tap, no light ean be pro- 
duced, and if, the tap being turned on, you don’t apply 
a light, there is no illumination, and if you hght a 
mateh and apply it to the gas-jet when it is closed, 
darkness will still prevail. 

‘‘In a word, to produee light, it is necessary for the gas 
to escape and to encounter the spark; and similarly, to 
obtain a spirit phenomenon, the medium’s fluid must 
escape and also encounter a Spirit.’”’ 

And, in another place, thus: 

“The spirit brings the ‘fluidic’ part, and the medium 
disengages its material part, so that these two fluids 
form a kind of vibration which is half spiritual and 
half material, and which, thanks to this double quality, 
allows the Spirit to make use of the terrestrial matter 
to manifest itself in raps.’’ 

And in yet another (vol. 3) explanation is made that 
the fact that a powerful medium disengages fluid fast, 
does not exhaust him or her for long, as such a medium 
is able to recuperate as fast by reabsorbing rapidly 
from the universal ambient fluid what has been with- 
drawn. 

2. They claim somewhat greater knowledge than they 
had on earth, and power of tireless and quick thinking,* 
but disclaim any but a general prescience of future 
events, and insist that as we arrive in the ‘beyond’ 





2 An example of this in our country is now being given by ‘Patience 
Worth” acting through Mrs. John Curran, of St. Louis. 


IMMORTALITY | 155 


with our paraphernalia of knowledge acquired on 
earth, so we make our start there, and do not suddenly 
become endowed with extraordinary faculties or knowl- 
edge of arts and sciences or languages not previously 
studied during the Earth-life. 

3. They say that we shall remember all essential mat- 
ters garnered during our stay on earth. 

4. They claim to be able to operate at a distance, or 
actually in a room. 

dD. They admit that contact with the Earth’s atmosphere 
sometimes tires them, but that in their own sphere they 
feel no fatigue, and that they retire there for recupera- 
tion after earthly visits. 

6. They lay particular stress on the quantity of medi- 
umistie ‘‘fluid’’ necessary to carry out certain opera- 
tions. Thus, (they explain) if they contemplate writ- 
ing a long disquisition, they draw, as it were, a long 
breath of this fluid, which lasts a certain time and no 
longer. When exhausted, the power is pro tempore 
exhausted. 

7. They lay the usual emphasis upon disturbing ecur- 
rents and cross-currents in ‘getting through’ and re- 
maining connected with the recipient of communica- 
tions; and they explain that tables or rooms or per- 
sons remain “‘fluidified’’ more or less with the super- 
terrestrial fluid after such visits, which render future 
‘contact’ more easy. (See p. 215 as to Hysteresis). 

[It is difficult to understand all this talk about 
‘‘fluids,’’ if personal experience has not been made of 
such ‘power.’ Once experienced, the difficulty van- 
ishes. | 


156 IMMORTALITY 


They say, in one place, that infinite pains have to be 
taken to get through at all, and that those who wish to 
relegate all spirit manifestations to ‘magnetism’ should 
know that the contrary is the fact, for magnetic condi- 
tions often impede spirit manifestations. 

And in another they assure us that the role of a 
serious spirit communicator requires infinite patience 
and is not a desirable function at all. 

As to connection with non-mediumistic people, they 
explain that they can do nothing with them directly, 
because there is no inter-communication between their 
‘matter’ and the spirit’s ‘subtility’ or acuteness of the 
senses, but if a medium lend the spirit his will-power 
they are able to influence non-mediumistic persons im- 
directly by creating around them an _ attractive 
‘Cambiance’’? which may cause them to fall into line, 
and do certain things or take a certain direction, but 
which thoughts cannot be impressed upon them 
directly. 

8. They have replied to many enquiries about ‘elemen- 
tals’ and ‘animal-souls’ with perfect candour, and 
while somewhat ridiculing the extreme position of the 
Theosophists, candidly admit what they believe to be 
true about such beliefs. 

9. They explain that the nutriment for their own organ- 
isms is derived from the circeumambient atmosphere of 
their etheric surroundings, and what loss they may ex- 
perience during visits to earth is made good upon their 
return to their abode, but 

10. They try to make clear that their abode is a “‘state”’ 
and not a ‘‘place,’’ a thing difficult for us to understand. 
11. They are emphatic as to progress in the beyond, and 


IMMORTALITY 157 


affirm that after a certain period they return no more 
for earthly inter-communication. 

[It is difficult for us to understand how certain un- 
progressive spirits can be confined to a certain locality, 
but this is made clear by their ‘state’ or status. The 
spirit undergoes a species of evolution or ‘refinement,’ 
which permits it to reach, as it were, higher and still 
higher ground. As long as a spirit has not progressed 
beyond the refinement of his environment, there he 
stays, willy-nilly, anchored, as it were, by his own atti- 
bude. 

It now becomes more evident how we are our own 
judges, and inflict sentence on ourselves. | 
12. They emphasise, of course, the ‘‘law of attraction’”’ 
as to spiritual intercourse between similars. Observe 
these lines in the Bhagavad-Gita Book VIII. ‘‘At hour 
of death in putting off the flesh, He goes to what he 
looked for, Kunti’s son, Because the soul is fashioned to 
ts like.”’ 

13. They lend their adherence to the statements of others 
that they consult and are governed by higher spirits; 
that they learn and progress. 

14. They state and confirm that each earth-being has a 
euide—(and no more than one)—who, while in no sense 
interfering with mankind’s ‘‘free-will,’’ yet, is one who 
strives by suggestion to influence his charge in the 
right paths. 

15. They are pertinacious in discoursing on free-will, and 
insist that this is in no wise interfered with by many 
things which may seem to be so im our eyes. 

16. They repeat that ‘God’ is a mere name for the super- 
substantial essence which governs everything, but they 


158 IMMORTALITY 


bow to Him as an absolute governing principle of Jus- 
tice, and affirm, by many examples and illustrations, 
that what may appear to us injustice, is not so, and 
cannot be so. 
17. They do not disguise the limitations of their own 
knowledge; they occasionally say they will enquire and 
report about a matter later. They sometimes refuse to 
answer on the ground of prohibition by higher spirits, 
or because they could not explain matters satisfactorily 
in terms of earth, given our lack of knowledge of the 
governing principles of their lives and states. And they 
say that even if they knew the future—which they 
hardly ever know except on general lines—they could 
not communicate it, as it would then interfere with 
man’s ‘‘free-will.’’ - 
18. They give us to understand that they would not 
lend themselves to materialisations, such matters re- 
maining in the hands of lower spirits (correspond- 
ing to the ‘‘Devas’’ of Indian belief) as it would be 
obnoxious to them, as well as deleterious. 
19. They strongly condemn capital punishment, as liber- 
ating most undesirable personalities into the spirit- 
world in a state of unrepentance, and involving danger 
to the earth’s community by these earth-bound spirits 
remaining in close contact with earthly men and affairs, 
to their hurt. 
20. They categorically deny the existence of an Arch- 
Devil, saying that there are merely inferior and su- 
perior spirit-beings. 

[This noteworthy insistence on the subject, in the 
face of the Biblical record, now finds in our times a 
staunch adherent in the person of Anna Kingsford and 


IMMORTALITY 159 


of the late Judge Troward, himself one of the most 
devout as well as the deepest of Bible students, than 
whom no one is more qualified to deliver an opinion 
on this subject, and he puts the matter thus (‘‘Bible 
Mystery and Meaning,’’ p. 187, in his chapter VIII, on 
*“The Devil.’’) : 


‘‘Tt is impossible to read the Bible and ignore the 
important part which it assigns to the Devil. The 
Devil first appears as the serpent in the story of 
‘the Fall,’ and figures throughout Scripture till the 
final scene in the Revelation, where ‘the old Ser- 
pent which is the Devil and Satan’ is cast into the 
lake of fire. What, then, is meant by the Devil? 
We may start with the self-obvious proposition 
that ‘God’ and the ‘Devil’ must be exact opposites 
of each other. Whatever God is, the Devil is not. 
Then, since God alone is, the Devil is not. Since 
God is Being, the Devil is Not-Being. And so we 
are met by the paradox that though the Bible says 
so much about the Devil, yet the Devil does not 
CXISt we 


Now this is not written down lightly. It is much 
more serious than the old schoolboy’s gag how to prove 
that a he is nothing: ‘‘A lie is a story, a story is a tale, 
a tail is a brush, a brush is a broom, a brougham is a 
trap, a trap iS a gin, a gin is a spirit, a spirit is a ghost, 
and a ghost is nothing.’’ 

No; in all seriousness, Troward continues: 


‘‘It is precisely this fact of non-existence that 
makes up the Devil; it. is that power which in ap- 
pearance is, and in reality 7s not; in a word, it is 
the Power of the Negative.’’ 


160 IMMORTALITY 


He then examines the paradox in his careful and en- 
lightening way, and devotes a whole chapter to ite 
Of course, the force of the matter hangs largely on the 
previous overwhelming arguments about the Oneness 
and Unity of the originating Power of the Great affirm- 
ative | AM. And so, (concludes Troward) : “‘the power 
of the Negative consists in affirming that to be true 
which is not true, and for this reason it is called in 
Seripture the father of lies, or that principle from 
which all false statements are generated. The word 
‘Devil’ means ‘false accuser,’ or ‘false affirmer,’ and 
this name is, therefore, in itself, sufficient to show us 
that what is meant is the creative principle of Affir- 
mation used in the wrong direction, a truth which has 
been handed down to us from old in the saying 
‘Diabolus est Deus inversus.’ This is how it is that the 
‘Devil’ can be a vast impersonal power while at the 
same time having no existence, and so the paradox 
with which we started is solved. And now also it be- 
comes clear why we are told, in the Epistle to the 
Hebrews, that the Devil has the power of Death. It 
is not held by a personal individual, but results quite 
naturally from that ignorant and inverted Thought, 
which is ‘the Spirit that denies.’ This is the exact op- 
posite to ‘the Son of God,’ in whom all things are only 
‘Yea and Amen.’ That is the Spirit of the Affirmative, 
and, therefore, the Spirit of Life; and so it is that 
the Son of God was manifested that ‘He might destroy 
him that had the power of death, that is the Devil, and 
deliver them who, through fear of death, were all their 
life-time subject to bondage’ (Heb. ii. 14).”’"] 


IMMORTALITY 161 


21. They are agreed that soul-life begins in the mineral 
Kingdom, progresses through the vegetable Kingdom, 
and graduates through the animal Kingdom to Man, but 
they repudiate our bodily Simian ancestry, while con- 
ceding our soul’s origin and development through min- 
eral, plant and animal. 

22. They are precise and dogmatic as to Reincarnation, 
while admitting that we have no recollection of our 
previous lives, which recollection would be unpleasant 
and not profitable for us, as we have all graduated from 
a first low type of spiritual development. 

As regards age and youth on this earth, they make 
the point that frequently youthful figures on earth are 
the experienced from the other life (suffering another 
incarnation), and that they may be far more important 
members of society than the older members who would 
lay down the law to them and interfere with their aspir- 
ations to better the earth. 

And as regards some intellectual people who more 
easily assimilate spiritualism than others, it is remarked 
that these are those who in previous lives knew a great 
deal already on this subject and only require the least 
‘spark’ of the truth to enable them to take up again 
their interrupted beliefs. 

And they add elsewhere: ‘‘ All who accomplish some 
good thing on Earth are old experienced souls.”’ 

Again, they go further, and say that in Spirit-land 
they are even now trying to formulate a plan for us to 
follow people through several incarnations, so that soon 
a spirit will be able to say to a medium “‘I shall be re- 
born at such a time, in such a family, of such a sex; 
I will follow such a career, my aptitudes, ete., will be 


162 IMMORTALITY 


so and so.’’ For the last word on this subject see 
Lancelin’s ‘‘La Vie Posthume,’’ pp. 311 seq. (Paris, 
IN OVie LUZ Ze 

They add in another place: ‘‘If, at the close of one’s 
life, one has (still) to reproach oneself for bad deeds, 
one has lost one’s incarnation.”’ 

As to reincarnation, I subjoin this (from Allan Kar- 
dec) :— 

‘“Without reincarnation, the mission of Jesus 
Christ would be non-sense, as well as the promise 
made by God. Let us suppose, as a fact, that the 
soul of each man is created at the time of his bodily 
birth, and that it does but appear upon and dis- 
appear again from the Earth, there would be no 
connection between those which have come since 
Adam until the time of Jesus Christ, nor among those 
which have come since; they are all strangers the 
ones from the others. The promise of a saviour made 
by God could not apply to the descendants of Adam, 
if their souls were not then created. In order that the 
mission of the Christ could be connected with the 
words of God, it would be necessary that these could 
be apphed to the same souls. If these souls are new, 
they cannot be stained with the sin of the first 
father, who is only the carnal father and not the 
spiritual father; for otherwise God would have 
created souls already sullied with a fault which 
they would not have committed. The vulgar doc- 
trine of original sin implies therefore the necessity 
of a connection between the souls of the time of 
Christ and those of the time of Adam, and in con- 
sequence of their reincarnation meanwhile. 

But say that all the souls forming part of the 
colony of Spirits being exiled to the Earth in the 
time of Adam were tainted with the fault which 
had eaused them to be excluded from a better 


IMMORTALITY 163 


world, and you have there the sole rational inter- 
pretation of original sin, a sin attaching to each in- 
dividual, and not the result of the responsibility 
of the fault of another whom he never knew; say 
that these souls or spirits are reborn on different 
occasions on the earth to a corporeal life in order to 
make progress and be purified; that Christ came to 
give light to those same souls, not only on account 
of their past lives, but on account of their ulterior 
lives, and then and then alone do you attribute to 
his mission a substantial and serious objective, ac- 
ceptable to reason.’’* 
23. They recognise in Socrates, Plato, Pythagoras and 
such personalities, incarnations of beings well ahead of 
their times, whose message failed because they were so 
much ahead of their times. 
24. They affirm that Jesus Christ is an historic person 
and the Gospel histories. are true. 
25. On the other hand, while denying real places of 
‘‘Purgatory’’ or ‘‘Hell,’’ they say that a Roman Catho- 
he, who had passed over, might very well respond that 
there were such places and not be guilty of untruth, 
as the situation is such as to admit of an affirmatory 
answer to his co-religionists in terms of Earth. 

They admit ‘punishment’, but it remains almost im- 
possible for us to grasp the fundamental idea of pun- 
ishment without a place of punishment, or to seize the 
idea of sin inflicting its own punishment; but we are 
to try and realize what the laws of attraction and re- 
pulsion mean. For instance, a man wishing nominally 





* Do not overlook in this connection the wording of Gen. ii. 7 (and vii. 
22): “and breathed into his nostrils the breath of LIVES” in the plural 
(Hayim), and not ‘the breath of life.’ 

Contrast iii. 14 and 17 as to the one earthly life: ‘Dust shalt thou eat 
all the days of (this) thy life’ (singular), and: ‘In sorrow shalt thou eat 
of it all the days of (this) thy life’ (singular). 

And observe that in ii. 9 it is plural as regards “the tree of lives.” 


164 IMMORTALITY 


to join a better circle could not, because his personality 
is still such that he could not be attracted to it, but 
would be repulsed by the good and counter-attracted 
by the evil, until such time as he vibrates in accord with 
a better environment. 

26. It has been customary for Mrs. de Watteville to 
write with a medium, that is to say either she holds the 
pencil and the medium superimposes her hand in con- 
tact, or the medium writes and Mrs. de Watteville’s 
hand is superimposed. But it is not necessary for the 
two hands to be in contact. Any contact between their 
two bodies is sufficient. 

Now the spirit-correspondents take the trouble to 
make this point: ‘‘To write thus in double harness has 
the immense advantage of preventing the reproach or 
even the consideration of the writing emanating from 
one sub-conscious brain, since two brains are in touch 
with the pencil.’’ 

And this sub-consciousness — its supporters to the con- 
trary notwithstanding—has been immensely overdone. 

The de Watteville correspondents say: ‘‘The sub- 
conscious is but an employee of the brain, and em- 
ployees are not often the equal of their master.’’ 

27. Speaking of ‘‘matter’’ in the case of materialisa- 
tions and of the reproduction of garments, they say: 
‘‘Matter is not compact, as you think it is. Matter 
consists of fluidie layers superimposed one upon the 
other.”’ 

28. ‘‘Fluids’’ are by them roughly compared to vapour 
or smoke capable of condensation. The fluid penetrat- 
ine between the atoms of an object and then con- 
densing. At times, owing to unfavorable surroundings 


IMMORTALITY 165 


or influences, it is dissipated, wasted, and lost before 
this ‘‘eondensation.’’ 
29. As regards the Theosophists’ view that it is wrong 
to evoke communication with those who have ‘passed 
on’, for fear of impeding their spiritual progress and 
uplift in the beyond, they say that is an error, and even 
ridiculous, because: ‘‘even if we should be retarded 
in our evolution, it would be an abominably selfish ac- 
tion on our part to withdraw completely from all those 
for whom we would have sacrificed our life, and for 
whose sake we often subordinated our own happiness 
on earth, finding by so doing an immense satisfaction 
for ourselves. J do not admit the Theosophists’ propo- 
sition, and I eonsider that in the light of eternity which 
is opening its doors to us, we can very well spare the 
time to await our dear ones before gravitating up- 
wards.’”’ 

[Other serious communications explain under what 
conditions spirits may do this]. 


They go beyond this at one place and say that: 
‘“Every being who crosses a torrent, and does not look 
back to help his brother or sister to cross in their turn, 
does not merit the evolution sought by him, and should 
return to earth, there to learn that charity is the only 
means by which he ean elevate himself and attain to 
the summits of perfection absolute.”’ 

30. As regards free-will and spirit-guides, they have 
this to say, which is very illuminating: 

‘Mo guide is not to smooth away the difficulties of 
life and to conduct those whom one guides towards the 
foreordained objective of their lives, for, then, where 


166 IMMORTALITY 


would be a mortal’s free-will? Therefore, we guide by 
‘the impulsions,’ and, by causing to be present in the 
brains of our protected ones a variety of methods of 
action, concerning which we leave them free to choose 
—1in the same way as a salesman or saleswoman spreads 
various kinds of cloth on the counter for your choice— 
and we have not permission to push them literally into 
the path which is the true one, because therein would 
be injustice, and because, in our spheres, nothing is 
Unjust. 

They go further, and say that, if they acted other- 
wise, the mortal whom they are guiding, might reproach 
them later by saying that he or she had incarnated for 
a certain purpose of advancement and with the object 
of not returning again to earth, whereas the easy route 
and the smoothing away of difficulties had negatived 
and neutralised their plans. 

31. In speaking of each mortal having a guide, but only 
one, they have said that: there are about the same num- 
ber of spirits in their spheres as there are mortals on 
the earth, without counting of course, those spirits who 
have passed on in a very advanced state of refinement 
to higher spheres more remote from Earth. 

32. As regards the disaggregation of matter, here are 
Question and Answer. 


Q. Is it in reality by extra-rapid vibrations that 
Spirits disaggregate matter in order to do with it 
what they please? 

A. Yes. We succeed, by the vibratory projection of 
our fluids, and arrive at the same result as you do 
when you dissipate smoke by blowing on it, your 
breath being thus a vibration. 


IMMORTALITY 167 


od. A very curious and important conversation is re- 
ported with Emilie N., who, in her life-time, was a 
suffragette, and who now is occupied with social ques- 
tions concerning the Earth. It is important, because a 
certain phrase occurs, which it seems to the writer 
covers a thought so important (underlined) that it is 
absolutely impossible that it could emanate from the 
medium. Had this communication taken place after 
the Russian Soviet experiment, it would be different, 
but the matter took place many years before and is 
published in the first volume. I refer to what is said 
about the first harvest being bad. Here is the con- 
versation : 


Q. You are still a socialist? 

A. More than ever, and we are all that here, that is 
to say the good and the advanced spirits. 

Q. Iam like you, and you can imagine how saddened 
I am to see those around us having such a different 
point of view. 

A. They see things in the light of the incarnate 
spirit of the age, that is to say that they envisage 
socialism as it is understood of men, but not as it 
should be. 

Socialism is, on Earth, progressive, but only in the 
chrysalid state, whereas, with us, it is a marvel! 
Unfortunately, man’s spiritual make-up is not yet 
ready and ripe to receive and assimilate the doc- 
trine. 

There are still too many base and vile souls—too 
much bestiality and love of lucre—for everything 
to be pacific and just, but the ground must be eul- 
tivated in order that it may: produce the first har- 
vest, the bad one. 

The reaping thus mows down the generations com- 
ing forth from this childbirth, which are replaced 


168 IMMORTALITY 


by a second, and then by a third, better than the 
preceding ones, and it is thus that progress will be 
established, and in the future it will cause to be 
born into the world the real socialism of Spirit- 
land. Farewell for the moment. 

Emilie. 


Then the more regular correspondent, R. L., in 


answer to the Question ‘‘Please explain more fully what 
Emily meant to convey,’’ replies as follows: _ 


‘“‘She meant to say that when one sows seed in 
uncultivated land in an unreclaimed state, the first 
harvest is bad, and that, in continuing the cultiva- 
tion of the same field, the ground becomes better, 
and produces harvests less poor, and finally ends by 
gviving bounteous harvests—thus the new ideas, 
thrown to a humanity of an inferior nature, can- 
not yield good results until after several genera- 
tions they have recognised the source of these 
truths, and have gathered up finally the true seed.’’ 


In another place, speaking of the French Revolution 
of 1848, they have this to say about an apparent re- 
trograde movement (at the close of the last century) : 


‘‘Tt is a period of transition in order to arrive 
later at a return towards the ideal. For when the 
grave problems of the social question shall have 
been investigated from every point of view, it will 
be definitely recognised that the cage is barred and 
will never open except in face of a condition gov- 
erned by the ideal; that each one must take a step 
backward in order to give place to those of his 
brothers who have no standing room, and that thus, 
there should no longer exist any pariahs nor un- 
fortunate ones hitherto deprived of a seat at 
table with those who have the wherewithal for a 


IMMORTALITY 169 


good daily meal. In a word, it will be necessary 
that once again all eyes should be lifted up with 
aspiration in contemplation of the life to come, in 
order that socialism may no longer be regulated by 
a code, but that it should be a (burning) individual 
question.”’ 


34. As to ‘progress’, often dealt with in a general way, 
the following is precise: 


Q. Is there progress on the Earth, yes or no? 

A. Yes—there is progress in nearly everything, 
and the things which seem not to be progressing, 
are in a transition state, from which should in- 
variably emanate progress under some form or an- 
other. 

30. As to ‘temperament’: ‘‘The monk who deliber- 
ately chooses to go about bare-foot and to clothe 
himself in sackcloth—that man has selected his 
mortification and has not much merit therein—but 
the man who leaves to the course of world-events 
the care of inflicting upon him the hardships which 
shall temper his soul, and will cause him to take a 
great step forward in the way of progress, that 
man is courageous and worthy, and we love such 
souls as those.’’ 

Suma celOm Procress and. taults a8 2 3) Chis: will 
show you that every one of our faults which we 
seek to overcome, or to uproot during incarnation, 
is in itself a source, or a germ of perfection, and 
that which I affirm—paradoxical as it may appear 
to you to be—is however nothing but a positive 
truth. Thus I would say to a father occupied with 
the education of his son: ‘Do not uproot the faults 
of your child, or what you designate as his faults. 
Transmute them, give them a better and logical 
direction, and in a few years, you will have trans- 


170 IMMORTALITY 


formed these so-called faults into diverse but very 
appreciable good qualities’.’’ 

37. As to why certain advanced spirits do not com- 
municate :— ‘‘People in the flesh pay but small at- 
tention to their child’s broken doll, because it ap- 
pears to them that the child’s tears about such a 
trifle are puerile and should be kept for more se- 
rious troubles—while, however, the child truly 
suffers, and its grief is as real as will be that of its 
mother if in her turn she should come herself to 
lose her daughter. Well; if those in the flesh at- 
tach no importance to the child’s sorrow, it does 
not mean that they do not love the child tenderly ; 
and thus it is with the advanced Spirits. The dis- 
tance which separates them from the fluids of the 
earth separates them, so to speak, from the thought 
that those still waiting to cross the threshold of the 
other world are suffering cruelly, and they say to 
themselves that the interval will be so brief and 
of so little moment that the soul can only benefit 
from that little extra ‘sojourn’.’’ 

38. As to progress in the beyond, and ‘perfection’: 
‘‘Because it is necessary for the soul to be ‘refined’ 
in order to appreciate certain jJoys,—because noth- 
ing is part of the marvellous, as you are disposed to 
believe. 

All nature obeys one single and unique law. 

It would indeed be marvellous, it would amount to 
the creation of divine and perfect souls, whereas 
all things are modified in nature, and the Earth 
herself, before becoming the admirable planet with 
which we are acquainted, was but an incandescent 
balla 


39. As to creation or evolution of the body, the an- 


swer is categorical: ‘‘Creation, thenceforward 
EKvolution.’’ As Troward expresses it: ‘Involution 


must precede evolution.’ 


IMMORTALITY 171 


40. As regards an Omnipotent God and a God of Jus- 
tice, note this: ‘‘But, as God does not act thus, 
Mrs. B. deduces therefrom that He is not omnipo- 
tent. But as the misfortune of humanity is the 
school in which one learns the art of perfection, 
and that the teachers in this school are men of flesh 
submitting themselves reciprocally to useful trials, 
God has no need to interfere, and, besides, often 
if He attended to the prayer of the one, He would 
injure the other.”’ 


And again: 


(a 


... There is nothing revolting in that. It repels 
you simply because you desire that God should be 
a being comprehended by you, and you insist in in- 
vesting Him with the direction of every little hap- 
pening. Please assure yourself, once for all, that 
He neither spills joy nor suffering on the human 
race. He animates everything in existence, and 
this animation itself produces good and evil, as 
well as catastrophes, wars, epidemics, ete.’ 

Q. It seems to me very much the same thing. 

A. No—there is no resemblance whatever. 

Q. It seems to me that God should be terribly un- 
happy in contemplating the woe of humanity. 

A. No; chiefly because the greatest woe is of brief 
duration compared to a consideration of eternity. 
Q. It is difficult to console oneself with that thought. 
A. Precisely, because you cannot properly conceive 

of God. 
@. Can you conceive Him ? 
A. Somewhat better. 
@. And you consider everything to be well ordered ? 
A. Nothing has been ordered by anyone — it is you 
who do the arranging. 
You would insist absolutely that God has arranged 
something,—for that, it would be essential that there 


172 IMMORTALITY 


had been a Beginning, and, on the contrary, there 
was none. 
Q. All that is very difficult to understand. 
A. Therefore, I counsel you to abandon the attempt. 
@. But you, do you understand? 
A. Ido not understand yet, but I do understand that 
others are able to comprehend—and that is already a 
step ahead of your point of view. 

I confess that, in the face of this question, I am, 
as it were, an ignoramus to whom a learned person 
would wish to explain some experiment, and who, in 
fine, would say to himself ‘Yes, I understand that it 
must be very interesting and marvellous,’ but that is 
all. 

Then you are not like we are, indignant ? 

No. I deplore it, but one sees the end of evils. 

You see the end better than we do? 

Yes. 

You consider yourself as being beyond the evil ? 

Yes. 

You are much happier than we are? 

Well, I should say so. You ean readily notice 
that I do not seem very unhappy. 

All will end well? 

Yes indeed, I will guarantee that.’’ 


>O POPOPOPES 


The above was a colloquy between Mdme de Watteville 
and ‘Roudolphe.’ Still unsatisfied, she appeals imme- 
diately to ‘‘Charles R.’’, who thus replies: 
“IT admit that your questions on this count were an- 
swered less brilhantly by Roudolphe than some others, 
but had you asked me your questions, I should probably 
have done no better in my replies.’’ After a few more 
words, he adds this: 
‘“God being the immanent Force which puts in 


action the entire universe, it belongs thenceforward 
to this universe to procreate, and to activate life and 


IMMORTALITY 173 


veneration, and every happening which may find its 
causation in its proper environment, need not be 
conducted by a directing will or wish. 

The steam engine of a factory, which puts in mo- 
tion all the other machinery, has nothing to superin- 
tend or to do with each individual machine. They 
are directed by the hands of the workmen, who guide 
the work throughout its various mechanical pro- 
cesses, using the motive power from a certain dis- 
tance, which in some eases is located quite a long 
way off. 

Thus is the World—God, motive power, impresses 
life and movement on a quantity of material bodies, 
of which the soul is the directing workman. 

He hovers above this immense workshop, which is 
the Universe, but He leaves to Time, to Eventualities 
the care of making and refining the soul. He desires 
that it should be a responsible thing, and should 
gain its experience at its own charges, in order that 
it return to Him some day purified, deified, and that 
a better and larger share may be confided to it in the 
work of eternal life and generation.”’ 


41. They confirm that the human ‘‘aura’’ is a fact, and 
that trees and-rocks have one also, but, when asked 
whether cut stone has one, they reply No, because, as in 
the case of a felled tree, the life gradually leaves it. 

42, As regards vision, they claim to see us better in the 
dark than in the light, owing to their ‘‘rays,’’ which are 
of ‘‘phosphorescent’’ nature. 

43. Asked whether ‘‘N’’ rays were the ‘fluidic’ rays, they 
say: No, not the same, but that they are called forth 
(‘provoqués’) by the fluidic rays. 

44. As regards their ‘sphere’ of habitation, they say that 
it is quite near to us, and that there are others with 
which they are as yet unfamiliar, but they throw dis- 


174 IMMORTALITY 


credit upon the Theosophists’ particularizations, and 
say that the truth is that the ‘‘system’’ is much simpler 
than they (the Theosophists) pretend. 

45. As regards ‘Truth’: ‘‘Truth is the summit of perfec- 
tion, but it is one of those Summits difficult of access, 
to the top of which arrive only the hardiest moun- 
taineers, those who are used to affront the snows and the 
rarefied air.’’ 

46. As regards the revelation of Truth, they say: ‘‘No 
untruths have been told (from this side)—man has been 
left to understand as best he might, and as progress 
occurred, there has been distilled (from here) the Truth, 
drop by drop, leaving each of these drops to infiltrate 
slowly, and thus to modify the human soul. As to re- 
incarnation (which you say that the American spiritual- 
ists refuse or do not wish to believe in) it is thus also, 
and your Christian Gospels have left you often enough 
passages hinting at Reinearnation.’’ They say further 
‘that those on earth who do not wish to believe in re- 
incarnation think that they will acquire the perfected 
state after death by intercourse with superior and ad- 
vanced spirits, and that appeals to them much more than 
a return to earth, so that before this idea of theirs ean be 
overcome and dissipated, there will elapse a certain pe- 
riod of time, and so long as that condition of unbelief in 
our doctrine exists, it will serve as a brake to prevent 
us Spirits from telling all that we might wish to (about 
this) and which is the fact.’’ And to sum up: the idea of 
reincarnation is as old as the World. Logie and reflec- 
tion will show, say they, that Divine Justice would dis- 
appear in the absence of reincarnation, and Universal 
law requires that each one should weave the chain of the 


IMMORTALITY 175 


virtues which are to embrace his being, and cover him 
with a nimbus, and to afford him his own wings with 
which to traverse the celestial planes which lead to the 
happiest spheres. 

47. As to Will-power of non-mediums, they admit that 
the human will, if exercised strongly in a certain direc- 
tion, can indubitably assist by creating fluidic forces, 
which serve as fulerums to be used by spirits. 

48. As regards magnetisers, they agree to the suggestion 
that many are so constituted as to be unworthy of con- 
fidence ; and they add this: 


‘To be a magnetiser is not a sign of perfection at 
all. One has a good or a bad fluid depending on 
whether one has a good or a bad perisprit, since the 
fluid is the property of the perisprit.’’ 

49. As regards magnetising, they do not approve it, as 
they say that it destroys the foundation or scaffolding of 
‘free-will,’ and only admit these cases of ‘suggestion’ 
where the party has already lost his mental balance and 
it may be restored by the suggestion of a magnetiser. 

50. Speaking of mediumship in general, they observe 
rather maliciously, but quite truly, that most scientific 
investigators, so-called, remind them of people who go 
out to look for glow-worms with a great torch in their 
hands! And they add this, that it is much more difficult 
than we suppose for them to reach us (through any 
medium) with their personality intact after passing 
through all the magnetic and fluidic combinations 
through which they have to pass on the way; and they 
rather quaintly liken the process to an individual who 
should leave home in immaculate evening dress for a 
party, and have to pass through innumerable spider- 


176 IMMORTALITY 


webs stretched across his path, and yet be expected to 
arrive at his destination with his shirt-front perfectly 
clean ! 

As to ‘‘proofs,’’ they say that it would be absurd to 

think of them as such slaves to us as to be forced to come 
where they do not wish to come, and that it is absolutely 
repugnant to them to come into hostile centres. 
51. As to materialisations, they say that a dark corner 
is necessary for the successful production of this phe- 
nomenon, and therefore they add: doubt will probably 
continue as to the reality of spirit-materialisations for a 
long while yet, for conditions must be accepted which 
are necessary for such manifestations — and they add, in 
fun, ‘bread is not made without flour, nor an omelette 
without eggs’! [See ‘The Voices’ by Admiral Moore, p. 
399, for the explanation volunteered by Dr. Sharp, Mrs. 
Wriedt’s control. Few people seem to be aware that the 
growth of plant-life is greater during the hours of dark- 
ness than in sunlight, but it is easily verified. If every- 
one will prove this for himself there will not be so much 
doubt about spirit materialisation requiring a darkened 
cabinet or chamber. | 

For such things special mediums are required, and 
they explain that one must be found whose deeper layers 
of fluid can be exteriorised, and not only the more super- 
ficial ones. This done, the spirit-operators avail of the 
more superficial layers of fluid of the assistants to 
enlarge the ‘‘kernel’’ and give form to the materialisa- 
tion, and that these fluids, by the law of attraction, range 
themselves around this ‘‘kernel.’’ 

And they add: “‘If you cut up small pieces of apple 
or apple parings and plant them in the ground, no results 


IMMORTALITY 497 


will obtain, but if you go deep enough to secure the pip- 
pin, this, once planted in the ground, will produce an 
apple tree, while the superficial parts of the apple are in- 
capable of so doing. Thus, if you extract from a group 
the more superficial layers of fluid,—that which every 
living being can exteriorise, in spite of himself—it will 
not suffice to produce materialisation.’’ 

52. As to scientific doubters and the best way of con- 
vineing them, comes this reply: 


‘Invite yet others to investigate so that some of 
these may accept the result of your investigations 
and persuade in turn their neighbours. Thus, pro- 
gress will be made ;—not by perseverance in trying 
to convince certain people against their will, and 
who do not wish to humiliate themselves by confess- 
ing that they were obstinate and wrong; there you 
would only be wasting your time and energy; but by 
convoking yet other investigators, less full of preju- 
dice or pride or indifference, which is generally 
present in those cases, even if dissimulated. Some of 
the new comers will take the trouble to make a serious 
study of the matter, and will eventually publish 
their conclusions and set up a scientific line of rea- 
soning, which will help the cause and convert others 
to the truth, while the doubters, who have had their 
full opportunity, may be left to take care of them- 
selves.’’ 


53. As regards the perisprit or ‘‘link’’ between body and 


spirit, they say, as regards Origen and a quotation from 
his writings submitted to them: 


‘“The names have changed, that is all. For us it 
is the perisprit which fashions the soul. For them, 
the perisprit was called soul, and the soul was called 
SUE” 


178 IMMORTALITY 


04. As regards the early development of the arts and 
sciences, they agree that ‘‘the reason is to be found in 
the real advent of very enlightened and experienced 
Spirits, who were fully equipped for the task, and who 
came specially (from other spheres) in order to teach 
primitive man their incipient sciences.”’ 

This, of course, coincides with what is said in Genesis, 
and with the Theosophists’ account of a visit to the Earth 
by the ‘‘Lords of the Flame’’ from Venus, who, among 
other things brought us the bees and the ants—, but little 
we have learned from them in all these years! 

The communicators add this: ‘‘The great philosophers 
and Greek sophists, like Pythagoras, Plato, Aristotle, 
were very really inspired, — mediums themselves, and in 
communication with instructors in the beyond.’’ 
doo. They have the same good, common-sense advice to 
offer as their long line of predecessors, as to our conduct 
here below, and while Hesiod said: 


‘And working, men are much better loved by the 
immortals. Work is no disgrace. It is idleness 
which is a disgrace.’’ 


And while Krishna says, in the Bhagavad-Gita: 


‘‘And if thou cans’t not worship stedfastly, 
Work for me; toil in works pleasing to me, 
For he that laboureth right for love 
Of me shall finally attain,”’ 


Mrs. de Watteville’s friend says this: 


‘“‘The real sage is he who is fully oceupied, who 
works on, and does not bother in advance about that 
which does not concern him, and which, in any event, 
he could not hinder from oceurring.”’ 


IMMORTALITY ATES, 


And again: 


‘‘In a word, if the Grand Master of the Universe 
has decided that our spirit shall inhabit a house of 
flesh during incarnations, if He desired that spirit 
and matter should coalesce in one, and that each 
should severally be obliged to make concessions to 
his travel-companion, it must be because this Great 
Intelligence knew that the conditions under which 
earthly habitation takes place would force the spirit 
to bend to this eo-habitation and to make these re- 
ciprocal concessions. 

He saw no harm—on the contrary—that the spirit, 
having to continue its evolution, should frequently 
lay down the law to its companion, but He rebukes 
those who seek to undo His work, or to alter its 
marvellous homogeneity, by trying to get the spirit 
to hurry back to the regions beyond earth—that soul 
which came to earth expressly to accomplish a work 
which it cannot carry out with honour and profit un- 
less it submits itself to the exigencies of the body 
which it animates and to terrestrial customs. 

To act otherwise is not to recognise one’s path, to 
err most decidedly, and not to fulfill the mission for 
which one has come to earth, for if the body is 
weakened, the spirit out of equilibrium, one cannot 
co-ordinate one’s actions—our responsibility is actu- 
ally in check, and the neurotic individual, who be- 
comes the prey of a magnetiser, cannot even any 
longer count upon the sentiment of free-will, since 
he has reached a point where any one sending out his 
fluidic power can blow upon this precious free-will 
and dissipate it to the four winds. 

These practises weaken the body and put the spirit 
out of poise, and I make free to say that all of those 
who think to attain thus to the wonderful will- 
power, which we are discussing, and which is to 
make them nearly divine, are culpable, for, as 
against one human-being robust enough to go 


180 IMMORTALITY 


through with it without losing his reason, there are 
hundreds who fall short and are submerged, while the 
goal which they reach is absolutely the contrary of 
the one which they sought. 

Born and created for the Earth, for a period more 
or less long, one should try to go through life nor- 
mally and humbly, knowing that one is neither a god 
nor a messiah, and that one should live in our fleshly 
tabernacle the life of all incarnate beings, without 
seeking to rise above one’s brethren, or to look down 
upon them, or to crush them with one’s superior 
airs in telling them ‘J know,’ and ‘I am a heaven- 


sent messenger’.’’ 


06. As to progress, they say that it occurs like the tides, 
for as each wave advances, but.apparently to recede 
again, there seems to be no progress toward high-tide, 
while in reality there 1s. And they are hopeful for the 
future, saying that everything is developing progressively. 

Asked whether it is true that we are returning to the 
days of Roman decadence, they observe that this is one 
of those ‘‘freakish’’ deliveries or sayings, with which 
they do not agree at all, and then they elaborate the 
theme for several pages. 


57. Education. Here are their views: 


‘‘If I had to indicate a plan of philosophic educa- 
tion, I would teach the child three prominent things: 
Kindness, to be acquired by a constant consideration 
of the woes of humanity, and in familiarising him, 
from his early youth up, with the thought of 
brotherly love and mutual help; work, by encour- 
aging him personally to experience the necessity of 
self-support in a manner both proud and dignified, 
receiving only because he has given something and 
rendered a service ; self-respect in order to teach him 


IMMORTALITY 181 


to regard himself as a being who should not fall 
from the right course, and who should behave him- 
self in an absolutely honest and loyal manner. 

From these primitive branches, would issue all the 
fronds of perfection: Kindness would engender pity, 
charity, devotion, and often renunciation of self for 
the good of others; work would engender action, a 
good example, and would hinder the vice of harming 
others, since those who are not idlers but are given 
to great activity, have no leisure to give to play and 
to excesses, and, being in a healthy condition of 
fatigue at evening time, think less of sordid pleas- 
ures. Work would also help the charitably disposed 
to have enough to help others to the comforts or at 
least to the necessaries of life, by providing others 
with work and by giving them the example of con- 
stant employment ; then real self-respect would carry 
in its train honourable thinking and dealing, as well 
as gallantry when occasion arose. 

These three qualities, mutually completing each 
other, should contribute to the forging of strong 
characters,—and, it seems to me, it would be an easy 
matter to instil them into young hearts. 

I have already stated how one should go about the 
matter to inculcate the quality of kindness—by a 
consideration of human woe. As to work, by paying 
attention to what appeals to the child, by observing 
what kind of work interests him or may best suit his 
special aptitudes, many sad and useless school-hours 
or years of idleness, might be eliminated—and then, 
by an appeal to his feeling of self-respect, assistance 
could be rendered to him to surmount the more diffi- 
cult or dry stages of scholastic instruction, and I 
believe, thus led, the young soul would not need to 
be frightened by the picture of a great figure with a 
white beard, armed with a pitchfork, who is said to 
push nine tenths of the human race into the flames of 


Hell. 


182 IMMORTALITY 


It would no longer be needful to drive the child in 
the direction of goodness by making him humiliate 
himself before the priest at confession; for he would 
be imbued with a different idea of morality—and 
that an important one, by which he will have learned 
that under no circumstances can an excuse be found 
for him to eseape blushing for his sins. 

For what is confession, if it be not a temptation to 
give up one’s self-respect? The child, at the outset, 
distinctly suffers from the humiliation; then, gradu- 
ally this feeling becomes blunted, and he ends by 
joking about it with his comrades, and by glorying 
in his base actions, finding it very easy to wipe them 
off the slate by confession, which becomes gradually 
so much a matter of form that it even approaches the 
character of a diversion for him. 


08. As regards the Church and spiritualism, and in reply 
to a remark that ‘‘The Church is not at all inclined to 
allow that spiritism finds a place in the Gospel,’’ they 
say: 


‘“Yes, it does. They dare no longer contest the 
matter. 

‘You must recall that at the time when spiritism 
made its appearance in France, fifty years ago, the 
majority of people were Church-going Christians, 
and believers were the only ones interested enough 
to invoke Spirits. Since, to think of evocation of 
the dead, behef must exist in the continuing life of 
ihegsou lame 

‘““The Materialists, however, would not concede 
that it was worth while thinking about these matters, 
and found such a thing quite beneath the dignity of 
their strong intellects. 

‘In the (Roman) Cathole world, you can readily 
understand that among the first questions asked 
were those concerning religion and dogma. The 


IMMORTALITY 185 


Spirits interrogated did what they could by refuting 
these dogmas, and denying Hell and other as ridicu- 
lous things, and it was already splendid of them to 
have made such great progress at the outset. 

‘“They could not, without lying, deny the moral 
side of the Gospel, because there are no two moral 
systems—there is but one in the world, and which is 
the same everywhere. 

‘“That which contributed to develop the spirit- 
idea, was precisely the fact that its teachings were 
fine and elevating, and that if, on the one hand, the 
clerical edifice was demolished, the human side,—the 
charitable and moral side,—was left absolutely in- 
tact ;—that is what saved spiritism, as, otherwise, 
all communications would have been attributed to 
the Devil, and, once again, the spirit-doctrine would 
have been buried.”’ 

Q. ‘‘Is spiritualism progressing, yes or no?”’ 

A. “‘Yes,—it is°making an enormous step forward. 
It is precisely when open discussion begins to take 
place, that ideas are bathed in sunlight.’’ 


D9. As to Patriotism, in answer to the question: ‘‘Is 
Patriotism compatible with love for humanity,’’ they 
say: 


‘*Patriotism is not compatible with humanitarian 
sentiments, because Humanity is not a question of 
Peoples or of Nationalities, not even of Race—every- 
thing which is human has a right to the sentiment of’ 
confraternity, and as patriotism represents, gener- 
ally speaking, the hatred of one’s neighbour, it seems 
to me that the proper answer is logically indicated 
in advance of your question. 

It is, however, quite natural to be a patriot in that 
which concerns attachment to one’s native soil, be- 
ceause that covers quite a complex question; matter 
of climate, of family ties, of habits and customs ex- 


184 IMMORTALITY 


isting among the inhabitants of the same country, 
questions of creed and of every other character.’’ 


60. As regards a variety of communicators, we find this, 
(in the course of a long conversation), as regards jokers 
and ‘heht’ spirits, which has some significance : 


‘““The danger with joking spirits is that they are 
often clever and amusing,—so that you soon range 
yourselves on their level; you laugh, you question 
them again in a bantering way, and thus, by putting 
yourself on the same plane with them, you furnish 
them with very great influence and power, which 
allows them to become veritable obsessors. 

The danger would not exist if these spirits were 
merely given an entrance in order that you might 
instruct them, lecture them, and try to give their 
souls a direction more serious than that of banter 
and mystification. But they furnish amusement as 
a rule from their side,—which is still very human,— 
and you are readily led into the temptation and the 
danger of mixing with and taking interest in their 
conversations. ’’ 


61. As regards some of the difficulties of communication 
by reason of weather conditions, Charles R. says that in 
wet weather the fluids are much less adherent; and as 
regards heat in thundery weather, that then: ‘‘the elec- 
tric currents are in opposition to the fluidic currents.’’ 

62. An interesting passage occurs as to the mediumship 
of animals, and they say that the dog has the power of 
exteriorisation during sleep, and of sensing the pres- 
ence of spirits who come to take charge of the dying, and 
that it is not a ridiculous old wive’s tale that dogs howl 
at death. They say it is the exact truth. They add this, 
that while to dogs is attributed the sagacity of. recog- 
nising an enemy or evildoer by the animal’s sense of 


IMMORTALITY 185 


smell, it is an error; that it is not the olfactory sense 
which warns them, but a much more precise instinct, 
that of a latent mediumship of its kind. 

63. As regards ‘‘controls,’’ and in answer to the ques- 
tion whether a spirit can manifest itself without a ‘con- 
trol’, the answer is as follows: ‘‘Yes, certainly. The 
‘control’ is useful only on the occasions of large meet- 
ings, and is simply there to prevent confusion and to 
stand in the path of a host of uninvited guests and op- 
pose them from forcing their way into a place which 
they know is to be open, and in order to allow the ex- 
pected guests or the guests to be summoned to ‘come 
through’.’’ 

But as regards meetings or séances for physical 
phenomena, they say that much harm results from 
them; harm, perhaps not recognised immediately, but 
which is sure to attain sooner or later those who evoke 
the lower order of spirits presiding at such meetings. 
64. Here is an interesting and very definite account— 
(the first lucid and terse explanation which I have read) 
—of the way in which the spirit-communicator acts 
through a medium. The question came up as to a new 
medium, and here differentiation is most clearly made 
of the different kinds of writing-mediums. 

‘“This is the manner in which we proceed :— 


‘“EKverything in the Beyond is formulated in pie- 
tures, in the same way by which the thoughts which 
we read in your brain are translated by a series of 
pictures. 

‘“Now, in order to cause a medium to write, as we 
have to make use of her motive matter, that is to 
say of her hands, we act by impressing pictures on 
her brain, which translates and transforms them 


186 IMMORTALITY 


into the form of letters to the muscles of her hand. 

‘“‘This vision is unconscious on the part of the 
mechanical-writing-medium — it is latent for the 
semi-mechanical-writing-medium — and it 1s com- 
plete for the intwitive-writing-medium. 

“We might thus describe the mechanical-me- 
dium: he or she is a being whose cerebral percep- 
tion we centralise for itself in order to appropriate 
it to ourselves—and indeed such a one writes with 
ereater facility matters of exactness and proper 
names than other mediums do, as nothing inter- 
feres or mixes with the visions which we impress 
on that brain. 

““The semi-mechanical writer offers more resist- 
ance to this act of domination which we exercise,— 
he or she is less ‘magnetisable’—if you prefer that 
term—so that such a medium translates the 1m- 
pressed image less faithfully. 

““Winally the intwitive-medium is one who re- 
ceives the intended spirit communication at the 
same time as he receives the impulse (to write), 
less strongly, however, than that of the mechanical 
medium. ’’ 


Mrs. de Watteville here interjects the remark: 
‘“Well I never! And I who thought that you your- 
selves directed the hand of the medium!’’ 

The answer was: 


‘‘Perfectly true—we ourselves act on the hand, 
but by pressing upon ‘the great spring’, and even 
when we take charge of the medium’s arm so that 
he or she actually feels the weight upon that mem- 
ber, our perisprit, united to our body, still involves 
an act besides in relation to the medium’s brain. 

‘“‘Only do not forget that the brain in this case 
is only the electrical instrument which puts in mo- 
tion the members to which we more specially ad- 
dress ourselves, and it must needs be that we act 


IMMORTALITY 187 


upon the instrument itself to neutralise it, as, 
otherwise, the medium would write as much by 
himself or herself as by us. 

‘The first thing which we have to do is to take 
possession of the organs of the medium which might 
embarrass us, because they are the transmitters of 
an intelligent act. 

‘I observe that you think this very shoecking— 
the fact that we bring influence to bear first upon 
the brain. However, consider this: when you have 
in front of you a typewriter, you are obliged to 
tap the keys upon which are designated the let- 
ters which you wish to impress upon the paper. If, 
instead of employing this method, you wished to 
impress each letter in turn by taking hold of it 
(between finger and thumb) and pushing it down, 
the imprint would not be sufficiently strong to 
make a distinct letter on your paper—you have 
therefore to have recourse to the 25 keys which 
represent the 25 letters of the alphabet in order 
that a letter, pushed forward by the mechanical 
foree, may strike the paper with sufficient strength 
to leave the proper imprint. 

‘“Now, let us suppose, that you, the owner of the 
key-board, are busy writing, and someone else sends 
you out on an errand, and sits down in your ab- 
sence and writes something on your machine. 
Would you be aware of it upon your return? Cer- 
tainly not. 

‘“Therefore, observe that it suffices to expropri- 
ate the mind in order to be master of the brain, and 
that is the way in which we act, we evacuate it, 
or rather I should say, we render it deaf and blind, 
and substitute ourselves in its place. 


On another occasion, and in reply to a question of 
those who only see in so-called spirit-writing pwre 


188 IMMORTALITY 


automatism, with its origin in the subconscious mind 
of the writer, they say: 


‘‘Such writing could only be incoherent or com- 
monplace, for everything so set forth, whether by 
letters or by visions, becomes a dream if not con- 
dueted by the mind using an intelligent brain. 

‘“Now a dream being a muddled, vague, incoher- 
ent thing, or a simple but very inaccurate reflex of 
that which is known, pure automatism can only be 
an equally vague manifestation of the routine of 
the mind in its unconscious part—it is therefore 
impossible to attribute to it any originality what- 
soever (such as you will find in our communiea- 
tions jee 


65. As regards the difference between materialisations 
and apparitions, and after having laboured the point 
that they do not wish to materialise, and that high 
spirits cannot materialize, but can appear, we find this 
long communication most lucidly expressed : 


‘No; elevated spirits do not materialise them- 
selves. They cannot materialize themselves, but 
they can put in an appearance, because the mechan- 
ism of apparition is very different from that of 
materialisation. 

‘“When a Spirit, already in a superior state of 
evolution, lets himself be seen by an incarnate be- 
ing, he does not soil himself with the material 
nature of the EHarth—he does not wish to do so, 
nor can he, having left the plane where a spirit ean 
still absorb terrestrial fluids—but, on the other 
hand, his fluids are strong enough to act upon 
some one in the flesh, exactly as a magnetiser could 
act, who was desirous of plunging his subject first 
into a profound condition of hypnosis and subse- 
quently of exteriorisation. 


IMMORTALITY 189 


‘‘Making his subject take on again a portion of 
the faculties which he once possessed in the Be- 
yond, the Spirit will cause the subject to partici- 
pate in the perception of his purely fluidie spiritual 
being, and thus the one in the flesh will be able to 
perceive the apparition, say seated in an armchair, 
or bending over him, for said apparition will be 
there in reality, by the faculty which elevated 
spirits have of coming to earth, to help their 
brothers, to inspire them, to speak in subdued tones 
to their soul, without apprehending the contam- 
ination of contact with matter, for their fluids are 
so refined that they establish between themselves 
and the planet an isolating current which prevents 
the earthly contact from soiling them, or of their 
feeling any ill effects from the contact, of experi- 
encing any icy cold or torrid heat. : 

‘‘In a word, the apparition remains in an ethereal 
state, while a materialisation connotes the taking 
up again of contact (of earth). 

‘‘The ‘terrestrial spirit’, not necessarily bad or 
evilly disposed, but only material, not having de- 
finitely freed himself from the robes of incarnation, 
eares enough still for the former life, to be neither 
affected nor incommoded by mixing with the mat- 
ter of a medium, and of borrowing from such a 
stranger—who may be more or less sympathetie— 
his organs, his chemical molecules, in order to con- 
dense his perisprit therefrom, and to become visible 
to the whole audience. 

‘Such spirits do this with satisfaction, but the 
very fact of such a mixture, to impose upon its 
perisprit matter which can still weight it down, 
and in any ease, to prevent it from pursuing its 
ascending way, proves that such are not very re- 
fined, and that is the reason that I tell you that one 
can obtain the apparition of a high spiritual being, 
but that you will never see his materialisation, 


190 IMMORTALITY 


especially after the lapse of some time after death. 

‘‘And furthermore, to the poor sad people in 
search of their dear departed ones, I would hold 
this language: ‘dear friends, don’t long for this 
phenomenon, but, on the contrary, rather rejoice 
that it has not occurred, for its absence is the very 
best proof of the happiness of those for whom you 
sorrow.’ 

“Seek to call to them as from soul to soul; ask 
for manifestations which are within their power to 
vouchsate, and by which they may not be obliged 
to weight themselves with the product of contact 
with carnal mediums. Believe me, your dear ones 
are saddened to see your little faith, and desire but 
one thing, and that is to hear your repeated ealls to 
them, to notice your will to live in communication 
with them in the spirit, as they lived with you 
formerly in the flesh. 

‘The finest proof of spiritualism does not lay in 
this phantasmagoria of materialisations. 

‘IT am like you; I do not like them—they are 
often simulated, and when they are true and real, 
no one believes in them. 

‘‘Dear friend, personally I would like to see these 
endeavours to obtain materialisations draw to a 
close. It can do no good to spiritualism, and even 
those who have not been duped cannot be con- | 
vineed therefrom. 

‘Crookes, himself, hesitates to conelude in the 
truth of spiritualism from what he saw and studied 
so intimately; and that proves that if materialisa- 
tion is an experiment in that direction, it is of too 
gross a character to lead men to spiritualism 
proper, so long as their conceptions are not elevated 
above brute matter. 

“You must let this feverish desire for material- 
isations die away. Later on, man will turn again 
to spiritualism, unconnected with materialistic phe- 


oo 


IMMORTALITY OM 


nomena or terrestrial experiments, and at that time 
man will definitely believe.’’ 


66. As regards the difficulties of communication, and 
especially of failure when the circle is critical, un- 
sympathetic or cordially incredulous, and in view of 
some criticism having developed of their supposed 
lengthy communications with Mrs. de Watteville, they 
have this to say: 


‘‘Whenever such critical audiences invite the 
presence of some one who has passed over, the 
spirit invoked finds himself in an atmosphere very 
different from the one in which he exists now; he 
finds himself in the condition of a diver, who is 
anxious to leave his unnatural surroundings at the 
bottom of the sea just as soon as possible and re- 
turn to the surface of the water. And what con- 
stitutes this disagreeable environment, this am- 
biance, but the critical assistants? 

‘‘In the Beyond, we are not in the habit of cir- 
culating in a vitiated atmosphere, and the general 
effect of such preconceived ideas and suspicions 
and doubts stifles the poor spirit to such an extent 
that he would have to be a very coarse and material 
one if he is not to be suffocated. 

‘‘On the other hand, observe what happens in a 
sympathetic circle, where all hearts are united in 
a common thought, where all souls are dilating 
with quiet confidence—the very ‘ambiance’ be- 
comes almost etherealised in the process, and the 
spirit finds himself once more floating in an atmos- 
phere not so very dissimilar from that of his usual 
environment, for this reason:—that, dismissing 
all earthly and material thoughts, your souls, in the 
endeavour to reach our level, and to come to meet 
us, definitely attract us to you and actually form a 
bridge or a link between the two worlds, and your 


192 IMMORTALITY 


spiritual attitude, mixed with the spiritual fluids . 
which we emanate and send to meet yours, allows 
us, in coming back to your level, to be at our ease 
and to remain with you for quite a time.’’ 


67. As to the reason of a lack of remembrance of our 

past lives, the following is perfectly clear: 

Q. ‘‘Do you confirm this: ‘That which we may see 
or recall of previous existences is not inscribed in 
the brain—it is the perisprit which is impressed 
and upon which are registered our recollections. ’ 

A. ‘‘Yes—the recollections of an existence are car- 
ried away into the Beyond, thanks to the perisprit, 
and they remain in it without being enclosed in the 
new material brain, and that is why the most pow- 
erful mediums alone—that is to say, those who can 
live much under their perisprital influence— 
vaguely remember their past terrestrial and super- 
nal existences, whereas those who do not receive 
such mediumistic reminders have no recollections 
whatever. | 

‘‘In other words, the images of the present life 
and its recollections are gathered up by the brain, 
and, at death, the perisprit, so strongly linked to 
the brain, carries them away; but, as it is the 
perisprit which dominates the material part of us, 
it can take up from the brain what the brain reg- 
isters in a material manner during life, whereas the 
brain of some one inearnated anew cannot take 
from the perisprit that which the latter mysteri- 
ously keeps to itself, and which ineludes the re- 
membrance of a previous existence which has noth- 
ing to do with the present one, and in which the 
present material brain has not participated.’’ 


68. As to diminution of weight at death: 


Q. ‘‘Is it true that it is possible to establish an ap- 
preciable loss of weight immediately after the 


IMMORTALITY 193 


death of a person, by putting the bed upon which 
the dying person is lying on a weighing machine 
which can record a minute loss?”’ 

A. ‘‘Yes—the fluidic force having left the body, it 
loses weight and density.’’ 

@. ‘‘It is not due to the departure of the soul?’’ 

A. ‘‘The soul weighs still less than the perisprit, and 
your earthly balances could not record its weight.”’ 

@. ‘‘Is it true that the relation between the struc- 
ture of the brain and thought, function of the 
brain, is as little known today as it was 2,000 
years ago?’’ 

A. ‘‘For the scientists, yes—for you, no; because 
you know that the perisprit, retaining exactly the 
form of the body, possesses a perisprital brain, and 
that when this latter surrounds itself with bones, 
brain-matter and flesh, it is very easy for it to pass 
on its knowledge through its companion in the 
flesh.’’ 

69. Q. Is religious sentiment innate in Man? 

A. Yes. The inclination to religion is a vague re- 
membrance of the Beyond and an intuition form- 
ing part of the nature of man, because he knows 
that there is something outside of the Harth. Every 
man who makes progress tends towards a recollec- 
tion of the Beyond, and his beliefs are all extra 
terrestrial reminiscences. 

70. Q. Is it true that there exist—outside of the 
divine source of all the universe—gods of one sys- 
tem or of periods of time? 

A. Yes, in this sense, that generally there is for each 
planet a governor, who has become incarnate at 
least two or three times upon the planet—such gov- 
ernors are very advanced spirits. 

For the Earth it is Christ. The Christ can be con- 
sidered as the God of the Earth—t is he, the great 
Spirit who looks after your planet. 


194 IMMORTALITY 


Q. Mahomet, Buddha, were they not also gods of 
the Earth? 

A. Yes—they were also celestial messengers, but less 
elevated. 


‘Tt is not the system which makes souls; souls 
erow under no matter what order of things and no 
matter what system, so long as that system is based 
on the moral law.”’ 

@. I say that it seems to me rather childish for 
Myers to close his book on Human Personality by 
saying that within a hundred years everyone will 
believe in the resurrection of Christ. 

A. ‘“‘Dear friend, as far as I am concerned, I con- 

sider that ending perfect. 
... If you can show that at divers times, in every 
part of the Universe, all the forms of religion have 
had points in common, and these points belonged 
precisely to the domain of spirit, you affirm a be- 
lef as old as the World, and which, taking birth 
at the antipodes, under a different form, but with 
the same foundations, proves that supreme truth 
has always reached you from the Beyond—from 
outside.”’ 


71. As to intellectual pride. 


‘Tt is chiefly the immense pride of scientific men 
which is responsible, for they will not suffer sim- 
ple disembodied spirits to come and instruct them 
as to the different matters of the Beyond, and 
teach them the conditions to which they must sub- 
mit in order to establish communication with a 
plane to which they have not (naturally) aceess.’’ 


71a. As to the fluidic-link between perisprit and body, so 
carefully demonstrated in the works of Durville, Lan- 
celin and others, they confirm the truth of the experi- 


ments, and set practically no limits to the stretching of 


IMMORTALITY 195 


this ink during sleep or exteriorisation otherwise, but 
emphasise the dangers of experiments carried too far 
under certain conditions, when death will ensue. Com- 
pare page 140 and our pages beyond as to the wording of 
Mcclexilad- (a PPwcorrsege) 


72. As regards man’s will-power: 


‘‘The will, it is perfectly true, ean work wonders, 
but human evolution has not yet reached the point 
desiderated, where this will can be exercised in all 
its fullness, and many generations must pass before 
man can get there. 

‘‘Meanwhile, it is a good thing to practise will- 
power as much as possible, but anyone who today 
would wish to be a superman, would only attain to 
madness. 

‘“When an earthenware pot is subjected to great 
heat and its contents boil too hard, the pot cracks— 
for it must be of solid metal to resist such heat, and 
for proof I would point out that so far factories 
have not been provided with earthenware boilers! 

‘“Well—you see, the human brain, which has cer- 
tainly already made a lot of progress, is really as 
yet only a saucepan of inferior metal; let us wait 
until it becomes of brass before it can effect the 
supreme will which will place man above human 
possibilities and human effiicacy.’’ 


73. As to identity, in reply to a remark from them 
that Mrs. de Watteville lacked ‘confidence’ or ‘trust’, 
she replied that she certainly had confidence in them 
from the mere fact of their fidelity and frequent visits, 
to which they countered as follows: 


‘‘Surely—the only proof possible is to be ob- 
tained exactly as between incarnate beings. 


196 IMMORTALITY 


‘‘Tor, as between human beings, it isn’t sufficient 
to say to each other —in however beautiful lan- 
vuage the sentiment may be worded—that they 
love each other;—the statement must be proved, 
and the smallest act of tenderness confirms the 
friendship much better than any exaggerated un- 
reservedness. 

‘‘So, between spirits and incarnate beings, it is 
not sufficient to exchange names—the very best 
proof of all consists in the frequent advent (of the 
spirit visitor) with the same style of communica- 
tion and in his very own words—two things, which, 
believe me, cannot be mimicked.’’ 


74. As to life beyond the grave: 


@. Is the duration of our spirit lives shorter or 
longer than our earthly lives? 

A. Much longer. 

(. Is it true that our carnal body is a veritable ar- 
mour to protect us against the bad influences which 
could hinder us in the accomplishment of the task 
which we are called upon to perform during our 
various earthly incarnations? 

A. Yes, because the spirit, which is of sublimer es- 
sence, of etheric origin, could not tolerate the earth 
without it—the spirit would feel too acutely moral 
reactions, and would not be able to submit to the 
environment which is thus assigned to it. 

How could an advanced spirit live on earth, in 
the midst of so many inferior beings if it was not 
itself subject to a material form which renders it 
similar to those from whom it differs in so great a 
measure. 

In the Other Land, we are grouped according to 
degrees of progress, and we could not endure 
promiscuous surroundings. And, if we endure. this 
during inearnation, it is because our soul, shut up 


: IMMORTALITY Lo 


and enclosed in matter, thus loses part of its ex- 
cessive sensitiveness. 


75. Development of the soul. 


Q. Is it true that at the present time in our lives we 
are unable to strike a balance as to our moral 
responsibility, and that we are ignorant of the en- 
tries on our account in God’s ledger? 

A. Yes, since we do not recollect our past existences. 

Q. I do not understand why God could not create 
souls, good from the beginning. 

A. Itis easy to conceive of this. There escapes from 
the Divinity divine particles, but so infinitesimal 
that they cannot of themselves dominate the matter 
which they come to animate. 

Q. Why force them to animate matter? 

A. They are not forced. It is the universal law. 
You—inearnate beings—you are wedded to such 
narrow terrestrial ideas, and you will not, or you 
cannot, understand the point of view and the laws 
of the infinite. 

The explanation of this law must once more be 
placed in the category of things which incarnate 
humanity cannot understand. 

Q. Do you understand it? 

A. DoI? Yes, certainly, and Charles as well. 

It is a law analogous to that which rules the en- 
tire universe—everything is exhaled, everything 
takes life and dies in transformation. 

Q. But God made the laws. It is therefore no an- 
swer to say: ‘‘it is a law!’’ 

A. Dear friend, you will never understand the sys- 
tem as long as you will believe in a personal God, 
instead of believing in the life of the universe. 

God, I have told you, is unexplainable, because 
for an explanation, it would be necessary to use 
words which for you have no equivalent, and which 
would not enlighten you. 


198 IMMORTALITY 


... But take this comparison. You breathe, and 
your exhalation is a vapour which will moisten 
your hand if you place it before your mouth, and 
will deposit on your hand some little drops of 
moisture. These drops, if chemically analysed, 
will be found to contain various products of na- 
ture ;—well, can you prevent this product from tak- 
ing place, can you prevent this humidity, can you 
impede the analyst from identifying some of it as 
carbonie acid? | 

No more can you prevent the divine respiration 
from producing life in animate form. 

And this soul, onee exhaled, what does it seek 
out? It seeks the environment suitable for its de- 
velopment, and behold it is launched into the series 
of successive lives. 

Q. And how did all this commence? 

A. But it never began at all—the universe is ever- 
lasting like the creative product—God did not make 
Himself, since He has always existed. 

This seems incomprehensible to you, because, be- 
ing born on and inhabiting a planet, where every- 
thing has commencement and end, you cannot com- 
prehend that which has none. 

You will never understand with your terrestrial 
senses, and that is why, in Volume II, I refused to 
give you a definition of God... It is a matter which 
is beyond your sense of comprehension, and which 
you can in no wise imagine. 

Q. Are you not indignant as to this necessity of 
undergoing suffering for those who never asked to 
be born ? 

A. Not at all—it is understood that happiness must 
be purchased, and that the infinitesimal particle 
which began its peregrinations in this atomic state, 
quite incapable of divinising the matter which it 
inhabited to begin with, would have found ‘itself 
entirely out of place and unhappy with us. It 


IMMORTALITY Log 


travels, it lives, dies, lives again, and in each ex- 
istence, it finds satisfaction appropriate to its apti- 
tudes; at first these are rudimentary, and later 
more refined. 

At first it is more pleased than suffering, for mat- 
ter dominating it, it enjoys life through its material 
senses and suffers but little. 

This is what occurs in the case of animals. The 
fly, for instance, enjoys its meals and hardly ean 
be said to suffer, its soul being not at all complex. 
The dog has much more enjoyment than suffering, 
for to be contented it is sufficient for him to eat 
and sleep, and as he eats well and sleeps a consid- 
erable part of his time, and this occupies the major 
part of his life, he is well pleased. 

Rough and rudimentary humanity, not far re- 
moved from the animals, does not suffer as much as 
that which has progressed by evolution, and as, in 
fact, evolution carries along with it the intuition 
of the Beyond, and of philosophy, the being already 
in process of evolution is thus armed against suf- 
fering, and is aware of the objective, and this as- 
sists him to bear it. 

Q. Well, after all said and done, when we reach the 
goal, do we find that it has all been worth while? 

A. Yes. 

Q. Do our smallest faults cause us unceasing regret 
in the Beyond ? 

A. No—that idea is redolent of the dogmatic re- 
ligions. To be racked with remorse, torn by regrets 
would constitute a passive state of mind and would 
stand in the way of Spirit advancement. 

When we arrive in the Beyond, and find the past 
rapidly unfolding itself before our eyes, revealing 
to us our errors and our liabilities, we begin, of 
course, to feel keen regret as we realize fully that 
we have not always and upon every occasion done 
our duty, and that we have loitered on the road of 


200 IMMORTALITY 


progress, but close on its heels comes the vision of 
all our past existences—and then we make careful 
examination and comparison and we take account 
of the whole of the journey so far accomplished, 
and of that still more considerable portion remain- 
ing to be negotiated. 

Around us we see spirits in our own class, but we 
also notice much higher spirits and more luminous 
ones, and when we see these we take fresh courage 
-—for they make us understand the necessity of not 
travelling the road too fast, so as to be sure to ad- 
vance with a greater degree of permanency—they 
indicate to us just how our life is to be envisaged 
in the Beyond, and they advise us how to profit 
by our time (of rest) in (the land of) Erraticity. 

Don’t believe from that that we are inactive! 
Uh no; for whether we may have to take up a life 
again on the earth, or, may be, on another planet, 
there is a very necessary postulate, and one which 
constrains us to pay very particular and unceasing 
attention to the matter of doing good and of con- 
tinuing the preparation of our soul in view of the 
struggle remaining, which it will undergo in the 
incarnation which shall be decided upon for it. 

This activity necessitates courage, and courage 
is the property of those who do not give way to 
despair —for how could the spirit, plunged in 
tears of useless regret, be able to accomplish this 
most necessary work (of preparation) ? 

Q. It seems to me, nevertheless, that it must be pain- 
ful to contemplate those left on earth towards whom 
we have been guilty of a bad action, and whose 
already sad lot we may have rendered sadder ? 

A. I was just going to remark on this and offer the 
restriction that this depended upon the degree of 
advancement of the spirit. The Spirit, which is not 
sufficiently ‘advanced’, and who may have to re- 


IMMORTALITY 201 


proach itself for base acts, must, before qualifying 
for elevation, endeavour to repair the harm which 
it has done. And that is not always easy, but the 
effort which he makes to do this and succeed in it, 
suffices to purify his soul. 

Here again, one must guard oneself from thinking 
of any passive attitude —for there is action, and 
not only regrets or sterile remorseful feelings. This 
remorse causes the spirit to react, and to endeavour 
to repair the ill which he has done during inearna- 
tion. 


76. As to materialists and sceptics in the Beyond. 


Q. Are you sure that J will be able to communicate 
with those I shall have left behind at my death? 
A. I hope so indeed, for you can hardly be consid- 
ered to be in the class of those who are deprived of 
this Joy ;—in a general way, the lack of medium- 
istic faculties is somewhat of a punishment meted 
out to those spirits, who, in the face of everything, 
had remained convineed materialists, and such 
punishment i is the direct result of their way of act- 
ing and being on earth, for they have built up, as 
it were, a perisprit, which has no possible reper- 
cussion or reverberation in the World which they 
have left; they lived, during their earthly Sojourn 
completely attached to the “planet, desiring to ig- 
nore the Beyond; they never acquired the flexi- 
bility of mind which would allow of their being 
good neighbours with the Beyond, and once there 
themselves their perisprit retains its rigidity or 
aloofness, and does not know how to enter into rela- 
tions with the sphere which it no longer inhabits. 


77. As to the existence of God: 


Q. The Spirits keep preaching the love of God, and 
yet they say that they do not know Him—Can any- 
one love the unknown? 


202 IMMORTALITY 


A. It is true that they do not see Him, but they 
know Him by means of His admirable works, and 
chiefly on account of His Justice, which shines forth 
without any occultation in the life Beyond. It is 
not a question of the Unknown, but only of the 
nvisible.® 

Look here, am I unknown to you? In no wise; 
vet I am invisible—you only know me by the 
thought which is manifested to you. So it is ex- 
actly with God, whose thought-power manifests 
itself with empire infinite. It must not be said, 
therefore, that we do not know God. 

Q. God, then, is the known, or cognized invisible, 
but is not this quite incomprehensible for us, and 
can we love that of which our mind cannot con- 
ceive? Is not this love more imaginary than real? 

A. If you only really love that which you under- 
stand, verily you love but httle; for human com- 
prehension is very limited, especially during its 
sojourn on the planets. 

Tell me however this: Do’st love the Good? Do’st 
love the Truth? Do’st thou love the beauty of the 
Moral Law? Most certainly. Then, let me say, 
that that is indeed to love God Himself, who is 
Absolute Good, Eternal Truth, Infinite Moral Love- 
liness. 

Poor finite creatures! How could we expect to 
penetrate the mysteries of the Infinite of which we 
can have no conception whatsoever. 

(Compare the 1st Ep. of John iv. 12: ‘‘God no one 
hath ever actually beheld [ te@Larac],’’ and this from 
the same writer who in Ist Ep. 1. 1-3 said he had 
actually seen the Logos.) 

Our own spirit is unfathomable for us, because 
in it is enclosed a tiny atom of divinity which en- 
dows it with supranormal faculties. 





3 So the Bhagavad-Gita (xiii. 15): “By reason of His subtilty impercep- 
tible.”’ 


IMMORTALITY 203 


When you have penetrated the mysteries of hu- 
man being, it will be time to think you are on the 
threshold of the unravelment of the enigma of the 
Great Being. 


78. As to Swedenborg: 


Q. Are Swedenbore’s descriptions of the Beyond 
true to the facts? 

EAN 0) 

Q. In what respect is he in error? 

A. His error consists in materialising the spiritual 
world—we have no need of gilt palaces nor of 
golden temples nor of rubies. The real view of the 
Beyond is, in its simple grandeur, more magnifi- 
cent than all these pictures produced by the human 
imagination. 

Space, with its divine splendours, is our habita- 
tion—nothing can be compared to the joys which 
result from transit amid its vast freedom. Neither 
time nor distance impedes us, and for us, who ean 
recall the chains of our terrestrial existence, this 
unimpeded freedom of action affords us one per- 
petual round of happiness. 


79. As regards the Moon. 


‘“There are no inhabitants; I see the moon from 
sufficiently near to be sure of this. I cannot go 
upon the moon, for I have nothing lunar in my 
make-up, and the attraction of the moon has no 
effect upon me, as I am of the Earth. 

‘‘In order to approach a Globe and study 1G 
is necessary that the perisprit should possess in its 
essence the fluidic principles of such a Globe, and 
to have once inhabited it. 

‘‘As a spirit, one can only visit the planets which 
one has inhabited, unless one is a very High Spirit, 
which is not my case. The High Spirits, however, 
possess great power—they are so advanced that 


204 IMMORTALITY 


nothing is left to enchain them or to bar their 
passage.”’ 


80. Regarding the Turks, in answer to a question as to 
whether Christianity is superior to Mahomedanism : 


‘‘ All religions are reprehensible as soon as they 
lead up to and give way to fanaticism. With the 
Mahomedans, hatred of other religions is greater 
than with others.”’ 

Q. ‘‘But Christians fell upon each other, as in the 
case of the massacre on St. Bartholomew’s day.’’ 

A. ‘‘Pardon me, my dear friend, you are going back 
too far—much progress has been made since then. 
Today, it is inconceivable for such a scene to be re- 
enacted—there would be general revolt. 

‘‘Christians have made a lot of progress, and the 
unfortunate thing is that the Turks have not fol- 
lowed and progressed—yet they will have to do so.’’ 


[See ‘The Voices’ by Admiral Moore, p. 399, for a 
remarkable prophecy about the Turks. | 


81. As to ancient and modern science (bearing out what 
St. Yves said) : 


Q. The science of olden days, which was synthetie, 
was surely of more value than that of our own day, 
which is so analytic? 

A. Yes—it is a great mistake to be so analytic, for 
progress is not made, and instead of real progress, 
people are divided and fighting over a question of 
words and terms, which are of no significance. 

The analytic mania of the present day is due in 
some measure to the materialistic idea, with which 
mankind has endowed everything—he wants to put 
his finger on the veriest details. 

As regards the occult, it is necessary to view it 
as a whole, for as all the details fit into each other, 


IMMORTALITY 205 


they can only be comprehended and effective if they 
are considered in their composite action. 


82. As regards present day beliefs, after a discussion of 
the merits of the Theosophists: 


‘“Theosophy is not progressing. What is evi- 
dently making progress is the general total of 
psychic beliefs. At the present time, nearly every 
person has found his personal religion tending by an 
evolutionary process towards an antidogmatic creed, 
and has evolved for himself a mixed kind of philoso- 
phy, which should, at a given moment, become spirit- 
ualism, occultism, or theosophy. But the two last- 
named categories do not offer a sufficient means of 
controlling the truth in a serious and satisfying way 
for them to continue in vigour, and the only real 
future hes in spiritualism, without which I may say, 
neither occultism nor theosophy would be in exist- 
ence.’’ 


83. As to the remark from a eaviller that spiritualism 
is too simple a matter for credence, they say very simply 
and briefly : 


‘“Yell such an one that his brain is too much be- 
fogged by complicated reasoning to apprehend this 
said simplicity. Few, struggling amid the fogs and 
mists of complexity, know how to understand. 

‘“To be a disciple of the simple, is already in a 
measure to project one’s rays into a world where all 
Icy MANE Bee 


84. On another occasion, with reference to the verse in 
St. John, where Jesus says ‘‘I have many other things to 
say unto you, but ye cannot bear them now,’’ a remark 
comes through as follows: 


206 IMMORTALITY 


‘‘FKor my part, I think that it is precisely what the 
Christ left unsaid which constitutes spiritualism. ”’ 


85. Going further, they say this: 


‘“‘There is nothing incompatible between natural 
science and the spirit theory—it is only necessary to 
push your studies a little further in order to be con- 
vineed of the existence of the soul in everything 
living. 

‘‘Our fundamental conceptions concerning the 
physical universe and spiritualism do not invalidate 
each other ;—the day upon which you will have dis- 
covered the chemistry of the spiritual or astral 
plane, and compare it with the chemical composition 
of the perisprit, you will prove the double existence 
of beings and the continuity of hfe, thanks to a 
different form of matter, moving in an appropriate 
environment. 

‘Spiritualism is not a religion, but it is in it that 
proof is found of a future life, which is at the base 
of all religions. 

‘Spiritualism is the natural law. 

‘‘Humanity claims its right to the Light. 

‘‘All that the various religions and sciences and 
philosophies have given it, has not been successful in 
giving it substantial nourishment enough. 

‘‘Today it is positively hungry for the truth, and 
it requires proofs of what it has heard to be the 
truth. You must not say that spiritualism—which 
alone can furnish such proofs—is not making prog- 
ress. It is attacked on all sides, and it must surely 
be very strongly entrenched for it successfully to 
resist the severe warfare waged against it. 

‘*Consider the number of its adversaries. On the 
one hand the catholics, and the protestants, and all 
kinds of religious bodies; and then the scientists 
and the materialists, who, one and all, are trying to 


IMMORTALITY 207 


sap its foundations with that most formidable of all 
weapons—Ridicule ! 

“You must think, on the contrary, that such a 
philosophy must be powerful indeed and esteem it- 
self truthful to remain standing, in the face of these 
repeated attacks, and to dare to hold up its head and 
assert itself and the truth of its doctrine towards all 
and against all. 

‘‘No; do not say that the cause is not advancing; 
for it is rising and spreading, and gradually demol- 
ishing the barriers placed in its path, and its tri- 
umph is assured, for it has in its favor the undeni- 
able proofs which nearly everyone can obtain for his 
own satisfaction,—in a word, it is truth, and by vir- 
tue of this quality, it must see the light.”’ 


86. As to progress once more: 


‘“The education of the nations in everything be- 
comes more rapid as the centuries succeed each other. 

‘‘Kvery form of learning, instead of resting on 
nothing, grows up on an ever increasing base of solid 
character. 

“Science has progressed in a geometric ratio, and 
it cannot be otherwise with philosophy.”’ 


87. And further, in answer to this question: 


Q. ‘‘Can we also consider our epoch as an ‘epoch of 
transition,’ and all the misdeeds of the present high- 
way robbers, are they really to be considered as 
symptomatic of future progress ?’’ 

A. To speak quite correctly, it is not exactly a symp- 
tom but what leads up to these infamies is nothing 
but progress itself. 

‘Tf the said bandits escape so easily, it is thanks 
to automobiles; if they put up such a stout resist- 
ance, it is due to the perfected firearms which they 
now carry, ete., etc. In a word, it is due to the con- 
siderable progress which has been made both in the 


208 IMMORTALITY 


industrial and scientific world, a progress which is 
becoming more and more rapid, to such an extent 
that a single century sees the birth of things which 
it took the twenty preceding centuries united to 
accomplish. It is nothing more than an access of 
folly which keeps company or keeps pace with all the 
new discoveries. ’’ 


S7A. As regards mummyfication (with reference to re- 
cent experiments in the South of France, where a certain 
magnetiser has succeeded in arresting decomposition by 
magnetic passes) : 

They consider it as an added illumination for our bene- 
fit, as it affords proof of the presence of a powerful fluid 
which acts outside of the physical body and destroys the 
microbes in the dead body operated upon. They add that 
it must be a special kind of igneous fluid, not inherent in 
all magnetisers, but probably known to the Egyptian 
priesthood, and a contributing cause to the preservation 
of ancient mummies, besides the spices, bitumen and 
bandages, this outside magnetic influence acting as a 
kind of insufflation to the molecules of the body, and re- 
placing the vital fluid, which had during life held in 
check microbie growths. 

88. As to the ‘‘body, soul and spirit’’ and their relations 
to each other, this is given, in the midst of a longer com- 
munication : 


‘“We do not classify things at all like the The- 
osophists. 

‘“We say, then, that in an incarnate being, there 
is a physical body, matter, and a perisprit which 
is the psychic part of our being. 

‘“The perisprit is composed, in part, of a quasi- 
material substance or matter from the Other Side, 


IMMORTALITY 209 


whose duty it is to preserve life in the physical 
body, and of a psychic part, which is, to this ma- 
terial part, that which the perisprit is to the physi- 
eal body; and this part is the soul. 

‘It is by the magnetic currents that the perisprit 
communicates with the soul, and by the vital force 
that it is bound to the body. 

‘It is wrong to say that the soul is a Spirit. That 
was permissible at a time when spiritualism had 
just been re-discovered—for, up till then, people 
had never heard of the immortal part of us except 
under the designation of ‘soul’, and the two things 
were confounded. 

‘*Sinee then, the doctrine has been more thor- 
oughly studied, and it has been realised that the 
Spirit is a composite of the perisprital body or 
‘astral body’, and of a soul, and that this composite 
becomes incarnate in matter during life, and re- 
turns to the Other Side after death.’’ 


89. As to gravity, and the ‘fourth dimension’, and 
vision : 

““Up above’’ is a misnomer, there is neither 
heighth nor depth in the infinite, and if we have 
used this expression it was for the sake of sim- 
pleity. 

‘“Let us say, if you please, that the expressions 
‘Above’, or ‘Yonder’ (literally in French ‘There 
below’: ‘La-bas’) are fictitious expressions, used 
in order to make you understand distances which 
are only traversed by means of our electricity 
joined to that of the worlds, — gravitation being a 
question of electricity. 


‘*T will try and give you an idea of what is 
called the fourth dimension, though why seek to 
heht up a fog with a hand-lantern! An Incarnate 
being has height, breadth, thickness .. . well, sup- 


210 IMMORTALITY 


pose all that to have disappeared ... there remains 
the perisprital body, which, having neither thick- 
ness, nor width, nor height, has nevertheless a per- 
fectly well established subsistence. It is fluid, it is 
vapour, and penetrates the open box of the fourth 
dimension (of which Mr. de F. speaks) ... just as 
a very dense smoke could pass through a piece of 
eloth. There!”’ 


‘‘Matter has weight, and the proof is that a 
corpse weighs nearly as much as a living being, 
but what does become exteriorised is a force, a 
fluid, whose weight can only be verified in our at- 
mosphere, and as this atmosphere is very different 
from yours, it is this weight which causes the body 
to fall into our plane and separates it from yours. It 
signifies a different density which harmonises with 
our atmosphere to the prejudice of yours. 

“It is thus that the psychic being reorganises it- 
self, (and is) such as we see it in our spheres. 


‘Our new power of vision is a kind of super- 
vision added to that which we had on earth. Thus, 
at a distance, we can see all sides of a cube simul- 
taneously, but if we approach close to you we see 
things just as you see them.’’ 

‘‘Our vision in the Beyond, penetrates the special 
matter of which our atmosphere is composed. You 
ask if it be a question of ‘dimension’? Rather, I 
should say, it is a special manner of sight peculiar to 
the perisprit, since it is in a manner almost identical 
that visions are had by somnambulists and clair- 
voyants (literally ‘visionaries’), and, in fact, by 
all those who pick up again, by mediumship or 
through hypnotic effects, their astral faculties, 
usually reduced during incarnation.’’ : 


IMMORTALITY 211 


90. With reference to communications they continually 
lay emphasis upon the necessity of action from both 
sides, without which the power to bridge the gulf is 
dissipated. They say: 


‘““If we desire to benefit you, we launch our 
‘power’ in your direction; but if you do not extend 
your hands to receive, where will this power 20 to? 
It will be dissipated and will not reach you. 

‘It is invariably the same question of the prin- 
ciple of the union between the terrestrial sphere 
and the astral sphere—the work must be done 
simultaneously on both sides in order to yleld ap- 
preciable results. We find very considerable diffi- 
culty in exercising our spiritual powers and mak- 
ing them effective on the material plane ;—do you 
come half-way to meet us and success will follow ... 

‘Those on earth who never evoke us and never 
give us a thought, create around themselves an 
atmosphere in which we cannot breathe, and as 
they advance upon their earthly pilgrimage, we 
cannot penetrate that which becomes complete 
darkness surrounding them.’’ 


91. Regarding the oft repeated statement that they have 
not ‘‘permission’’ to reveal certain things, or to discuss 
future events, the question was asked as to what would 
happen to them or what punishment would be meted out 
in case of disobedience. The answer is as follows: 


“If we did it, we would experience, in the first 
place, remorse for having done wrong, and then re- 
peated deviation from our manifest duty would 
cause us automatically to descend to the level of less 
elevated spirits. Remember that the ‘law of simi- 
Jars’ rules everything —we cannot maintain our- 
selves upon a happy plane unless we share in the 
perfection of this plane ;—if we should degenerate, 


212 IMMORTALITY 


we descend and mix with the spirits of those with 
whom we thus have affinity or similarity. 

‘“Therefore, if we foresee something in your life 
which is definitely predestined, we will never tell 
you of it; but, if something can be avoided, it will 
be our duty to warn you.”’ 


92. As regards mutual sympathy or antipathy, it is said 
that neither has really a physical origin, that they have 
a fluidic origin, and two fluids out of sympathy with each 
other can have nothing in common. 


Q. But such fluidic feeling is surely physical ? 

A. Fluids are of two natures; there are vital fluids 
and astral fluids. I believe that it is especially the 
astral fluid which is the real cause of feelings of sym- 
pathy or antipathy (between human beings). 


93, As regards psychometry and the reading by mediums 
of letters, doubly or trebly enclosed in thick envelopes, 
they admit that this is of course merely ‘vision’ or 
clairvoyance, and does not prove another life beyond the 
grave if the cavillers wish to emphasise the point. But 
they quickly add that what it means, however, is that 
this ‘vision’ is possible only by an extra sense, and is a 
manifestation of matters not visible by the ordinary hu- 
man eye, and therefore it 1s a proof of this special vision, 
which belongs solely to the perisprital faculty or astral 
body. 

94, As to free will once more, in discussing fore-sight of 
mediums: 


ce 


.... . As to visions of the future, the general 
lines, the things fated are very clearly marked, be- 
cause they have their basis in the general equipoise, 
but from these immutable lines issue in all diree- 
tions a quantity of probabilities, of greater or less 


IMMORTALITY 213 


importance. This is much less definitely marked, 
because it is a matter of things in germ, as I have 
often told you before. You know also that as re- 
gards these different ‘germs,’ the one runs contrary 
to the other, for all do not develop equally — two 
neighboring ‘germs’ are called upon to decide upon 
a selective path, and the result will depend upon 
which of them is the stronger, and which will succeed 
in appropriating all the ‘sap’ involved for its growth 
(while the other disappears). 

“That is exactly what I would eall the way of 
man’s free-will, of will-power or constraint, and is 
what operates to change a foolish fatality into a 
future in which inearnate beings are able to make 
use of their opportunities in accordance with their 
capacity, intelligence or their will.’’ 


94A. A very curious and instructive thing is to be found 
in one place as regards one’s involuntary but most defi- 
nite antipathy to some people. 


@. Are we to think that it is owing to struggles be- 
tween us during some past existencé or other that 
we seem sometimes to have obstinate enemies in this 
life always dogging us? 

A. ‘‘There are hatreds which seem to continue 
throughout our existence ; — this does not mean that 
because some one seems to be full of hatred for you 
that you have done him a bad turn in a previous 
existence, but that your pursuer is an enemy who has 
disliked or hated you for ever so long, and who, 
upon suddenly coming upon you again, feels a moni- 
tion from his antipathetic fiuids that he has hated 
you previously. 

‘‘Now note this. Very frequently such a being 
represents a bad spirit, who, in becoming re-inear- 
nate, had taken the proper resolution to repair or 
undo the evil of which he had previously been guilty 
towards you, but, upon meeting you, the resolution is 


214 IMMORTALITY 


momentarily forgotten, and the full force of his 
previous hatred envelops his being anew.”’ 


95. Returning to the question of interference from 
various causes with communications, they insist that 
many unexpected things interfere, e. g. wind or noise or 
storm perturb the atmosphere and scatter the fluids, the 
result being that in a group, when these fluids come 
together again they are in a ‘‘mixed’’ state, and the 
personal control is gone, and mistakes ensue. 

At other times, fluids resulting from the presence of 
previous dwellers in the room are in evidence and are 
noxious to their personal and authoritative conduct of 
the proceedings ; and they say that we have absolutely no 
idea of how important these things are. They cite there- 
against the case of the two ladies who act almost ex- 
clusively for Mrs. de Watteville in her house, and there- 
fore do not bring a mixture of outside fluidic influences 
to bear on their quiet personal séances. 

The truth is, (what none of us have so far properly 
realised) that such fluidic power left by all of us in the 
ambiance of our temporary or permanent surroundings, 
remains for a long time operative, or, at any rate, in 
actual existence sufficient to mix with and deteriorate or 
influence other fluids. Thus it is that repeated séances, 
with intermixture of spirit and material fluids, result in 
a certain balance or ‘‘leave-over’’ of the power, which is 
useful as a starting point for the future. Similarly, the 
absence of this credit-balance makes it infinitely more 
difficult to obtain good results in a new or strange 
‘milieu.’ 


IMMORTALITY 215 


[This is what is called ‘‘ Hysteresis’ or residual power 
in magnetism or magnetic experiments with metals 
(Ewing). | 
96. In answer to the question as to whether so-called 
spirit-phenomena can ever take place without a medium 
of some sort, they say: 


‘*No, never, except in one case, where raps can be 
given by a discarnate being who has but just left 
the body. In his ease, he is still so strongly impreg- 
nated with matter, not completely thrown off, that 
you may say that he could dispense with a medium, 
although you never know what mediumistic person 
might not be present or in the neighborhood.’’ 


97. And in answer to the question as to whether any 
persons really exist who might be called anti-mediums, 
the answer is: 


‘“Yes—there are people who need but to place 
their hands upon a table in movement for all motion 
to cease, even if ten other persons are around it. 
They have what might be called an astrictive or re- 
strictive fluid, whereas others are so mediumistie in 
the positive sense, that of ten persons around a table, 
if nine of them were to rise and leave, their absence 
would not be noticeable, and the table phenomena 
would continue, thanks to the fluids of the one very 
strong medium.’’ 


98. As regards the current of cold air, so often observed 
and reported by people who are present at certain mani- 
festations, they explain it thus (for the first time) : 


‘“This air is produced at the moment when the 
fluid begins to emanate from the body of the 
medium. It is a negative current which seeks out a 
positive current in order to form a useful whole, 


216 IMMORTALITY 


which we eall the ‘fluid’, and which is used for raps. 
The one without the other would produce nothing.’’ 
[See pp. 17-18. | 


99. As to “‘instinet’’ and the intelligence of the elephant: 


‘“Instinct, extended to its maximum point, is ab- 
sorbed by, or to be confounded with rudimentary 
intelligence — It is impossible definitely to fix the 
line of demarcation or cleavage between the two 
faculties. ’’ 


100. Elaborating somewhat more the question of the 
exteriorisation of mediumistic ‘‘fluids,’’ and with refer- 
ence to paragraph one, we can add this from a later 
deseription : 


‘“Some people can emit the fluid and find it more 
difficult to inhale it. Mediums proper are of the 
nature of a sponge. They lose their fluids, but find 
them easily restored; it would seem almost as if 
their pores were capable of respiration, so that ex- 
halation and inspiration take place alternately. 

‘*Phenomena are obtained by exhalation or ex- 
teriorisation of fluid whenever such phenomena par- 
take of a physical character, whether raps, writing, 
the movement of objects, etc; whereas the inspira- 
tion or absorption of fluid is responsible for visions, 
etc., clairvoyance, clairaudience, when the medium 
(whether known to be mediumistie or not) imbibes 
spirit influences directly and which enables him or 
her to come into contact with the things of the Other 
Side.’’ 


CHAPTER XIX 


Proofs 


101. I can only close this all too brief résumé of the most 
interesting and conclusive-series of communications that 
has ever been vouchsafed to one of the human race in the 


words of the communicators themselves (vol. iv. pp. 389- 
O01): 


“Very, very few others have had such a privilege 
as we have had of these consequent communications 
over an uninterrupted series of twenty-seven years. 
You imagine, perhaps, that others are similarly 
privileged. Undeceive yourself. Remember, too, 
how many of us have tried to be of use to humanity 
only to meet with rebuffs and have to complain of 
human injustice. Do not think our joint labours 
have been wasted, and do not despair of your self- 
appointed mission of being of use to others in order 
to convince them of the truth of possible inter- 
communication between the two worlds. The good 
results obtained are due solely to the patience and 
methodic manner accompanying our relations over 
this long period, so pleasant and profitable to both 
sides. If others were patient enough to act in the 
Same way, happy and conclusive results would be 
more frequent. But where will you find elsewhere 
associations resembling ours? Cite to me one other 
similar case and I will withdraw the remark. But 
such fidelity as here exhibited between the members 
of our little group does not come within the compass 
of many incarnate or discarnate beings. 


217 


218 IMMORTALITY 


“You might add that anyone who will take the 
trouble to read through the series of your communi- 
cations will be able to gather therefrom the definite 
character of our personalities. 

‘‘And you can say, as regards the experiment in 
cross-correspondence, that the successful issue of it 
would have been quite impossible without the long 
years of preparation in connection with yourself and 
the faithful mediums engaged with you, for it is 
indeed most exceptional for us to be able to manifest 
ourselves to the same small circle at the same hours 
on certain definitely fixed days all the year round 
for so many long years.”’ 


The above is merely a shortened form of what might 
be called their ‘‘farewell address’’ in the last volume 
printed. 

Before proceeding to a very important piece of evi- 
dence, I will inlay here a proof, of undesigned occur- 
rence. 

SECTION 54. 

One of the prettiest proofs—apart from the general 
character of the messages as a whole—which any reason- 
able person could ask for, occurred quite spontaneously, 
many years since, when a word came through which was 
not familiar to either of the ladies who were writing; in 
fact they had never heard of it. It was perfectly good 
French, but they had to look it up in the dictionary. I 
ask any of the readers of this essay if they have ever 
heard it used in speech, or seen it written in a letter, or 
printed in a book? The word was ‘anas.’ It occurred 
in the following reply from Charles R: 


‘“Cheére amie, soyez gale, puisque vous avez ce que 
tant d’autres n’ont pas. C’est tellement concluant 


IMMORTALITY 219 


que des amis a vous ont adhéré au spiritisme rien 
qu’a lire vos anas,”’ 


meaning : 


‘‘Dear friend, do cheer up, seeing that you have 
what so many other people are without. For it is 
quite indubitable that friends of yours have become 
adherents of spiritualism solely from the reading of 
your collection of extracts.’’ 

The usual French word is “‘Recueils.’’ 

Now the unfamiliar word ‘“Anas’’ could certainly not 
lurk in either of the ladies’ ordinary subeonsciousness. 
As a confirmed and obstinate doubter, one would be re- 
duced to accept one of the beliefs of the disputed creed, 
and first of all have to acknowledge reincarnation here, in 
order to attribute a knowledge of the word to a previous 
incarnation, suddenly rendered available! But, unfor- 
tunately for this far-fetched hypothesis, the word is 
most unlikely to have formed part of the vocabulary of 
the ladies in question, even in a previous (and pre- 
sumably, in the very nature of things, a less complete 
and less advanced) incarnation. 

No. The fact remains that this is an excellent example 
of an undesigned proof of the complete separate identity 
of the spirit-communicator, who was a professional liter- 
ary man in his earth-life, and more highly educated and 
possessed a larger French vocabulary than his inter- 
locutors. 7 

Further proof could be collected in the volumes of 
quite a number of similar unusual words — (such as 
‘noise’ for a quarrel or unimportant dispute), but as the 
compiler has not stressed this matter further, I leave it 
where it is. 


220 IMMORTALITY 


As regards proofs, the following, written by Roudolphe 
(not very long ago and published at the end of the 
fourth volume) seems to me for the first time to explain 
matters satisfactorily : 

‘Tf you obtain one proof, you require two; if you 
obtain two, you exact a third, and so on ad infinitum, so 
that when a failure is finally recorded, people exclaim in 
triumph: ‘See, the Spirit has made a mistake!’ 

‘“Now please to observe this: In the matter of proofs, 
what often happens is: that as we require at first much 
power, and thereafter absolute inertia of all the con- 
scious or semi-conscious faculties of the medium or 
mediums, we succeed sometimes, with this concentration, 
in giving one, or may be two proofs, but if we want to 
continue, and our work on the mental inertia of the 
medium is nullified at the same time as our power Is ex- 
hausted temporarily, we may try to continue, but what 
we want to say does not come through true, and things 
become blurred, with unconscious visions on the part of 
the mediums, and a host of things coming from one does 
not know where. In short, we need a pause in the pro- 
ceedings for a reconstitution of the fluids, in order to 
produce anew something interesting, and often this does 
not take place at that séance. 

‘““This happens with all mediums, even with the most 
powerful ones and that is what has given rise to so much 
mischief in experiment work, for it is very rare that 
people are content with one good proof.’’ 


After all ‘‘they’’ must be the best judges as to how 
and when ‘‘they’’ — knowing the circumstances — can 
most satisfactorily give proofs. Here is a case in point: 


IMMORTALITY 221 


One evening Mrs. de Watteville received, with her 
usual medium M, a communication rather strangely 
worded, containing the word serin, French for canar y. 
The following day, with another mediumistic lady Z, 
“‘they’’ were asked to repeat this word, but refused, 
while promising to do so on another oceasion, 

Some days after, with the same medium Z, who knew 
nothing of the word, there came spontaneously (by 
raps): 

‘“Seek in neris, placing the letter s first, the letter 

m last, and you will find the word which you asked 

for as a proof.’’ 

This long communication by raps caused some im- 
patience, as neither lady understood in the least what was 
coming through, or what it was all about. When they 
realized that the word serin had thus come through as a 
proof, they were given this, by automatic writing: 


‘You did well not to interrupt. Three quarters of 
the time you get angry at the beginning of some ordi- 
nary phrase, at the close of which a proof would have 
been given you;— you have often enough estopped 


me thus.’’ 

On another occasion this rather satisfactory proof was 
vouchsafed, quite spontaneously: Sitting with Miss Z, 
instructions came, by raps, not to reread aloud (as Mrs. 
de W. was suffering from a cold and hoarseness) and 
then continued, by raps: 


‘There is an error in the name of the medium 
who was with you at our last meeting. It should be 
Znot M. Please rectify.’’ 


222 IMMORTALITY 


Mrs. de W. says that this sitting took place a week 
earlier, aS both mediums had been ill since then and 
nothing further done, and she reached for the papers 
which had not been touched since they were put aside, 
and she saw under date of the 15 February the name of 
M instead of Z, so that the communicators were abun- 
dantly right. 

But of course all this to an outsider means but little. 
It is the whole which Gounts, and this has been going on 
long enough to establish the fact that there are difficul- 
ties,—great difficulties—in these matters of communica- 
tion, where the forces required are partly human and 
partly spiritual, but that with patience they can be over- 
come, and proof can be given. 

PsYCHOMETRY 

In the course of a long conversation with all three 
principal correspondents, C. R., R. L., and E., on the 
subject of Psychometry, which is discussed in a most 
interesting manner from every possible angle, a very 
curious and important thing occurs. 

An intricate question being put by Mrs. de W. on the 
subject of a photograph in these terms: 


Q. How is it that a photograph can be of use in 
psychometry, when the photograph itself has never 
been in contact with the person photographed ? 

and the answer comes from R. L. thus: 

‘“‘That is no longer a matter of psychometry—that is 
double-sight,’’ whereupon C. R. instantly intervenes 
thus: 


‘Yes it is, my dear Roudolphe, for it is a mixture 
of psychometry and double-sight ; for, when a person 


IMMORTALITY 223 


has sat for a photograph, their image has impressed 
itself upon the photographic plate, and the said plate 
has received a large dose of that person’s fluid, 
especially if the sitter was sufficiently ‘‘exterior- 
ised’’ to project a large amount. 

‘“Thenceforward, the paper (on which the photo- 
graph is printed) will in turn take up these fluidic 
emanations, and the photograph will serve as the live 
conducting wire for the psychometer, who, by his 
double-sight, will be able to complete the information 
desired.’’ 


Although Mrs. de W. passes over this magnificent 
proof in silence, it seems to me conclusive. The whole 
matter occurs in the most natural way in the world (vol. 
iv. p. 182), and it is inconceivable that the medium 
could have intervened here. On the other hand, we see 
two discarnate beings not in absolute agreement as to 
the best or fullest answer, and in a most friendly manner, 
talking with each other as it were, in our presence, in 
order to be sure to convey the correct impression. 

Another somewhat similar lttle proof occurs soon 
after this, with reference to a definition of clairvoyance, 
or as it was proposed by Mr. Boirac to eall it: Metag- 
nomy. In answer to the question: 


‘Are we right to say: ‘that in lucidity or double- 
sight, the see-er goes towards the object, whereas in 
telepathy, the object goes towards the see-er, so to 
speak ?’ 

A. Yes. 
@. Why do you hesitate to say ‘Yes’? 
A. Iwas reflecting. 

Don’t you understand that for me, who am in the 
world of spirits, the question of recognising which 
is the one who goes towards the other is not pri- 
mordial or essential — we see the images blend and 


224 IMMORTALITY 


join, but we have small concern as to who trod the 
longer road. 

Road! What a vague word! What is a road? 

On earth you see things take place in a very ma- 
terial sense, but a ‘road’ for us is rather more 
imaginary. 

But after thinking it over, I am of opinion that it 
is reasonable and proper for an incarnate being so 
to describe the manifestations of vision.’’ 


This little by-play, in my humble judgement, is 
another ‘undesigned coincidence’ of the truth of these 
records. If we were to suppose the medium or sub- 
conscious making these answers, there is no more reason 
to anticipate hesitation here than in any other parts of 
the dialogue. And then, the explanation of the hesita- 
tion is so clear from the point of view of the other side, 
that we cannot imagine this reply to be a mundane inven- 
tion! 

The whole thing is redolent of Truth and simplicity. 

SECTION 55. 

Before leaving one evening, at the close of a session, 

Roudolphe delivers himself spontaneously of this: 


‘‘And now we are going to retire to our respective 
spheres; I to the blue of the spirits, you to the sad 
terrestrial sphere, and Marie [the medium] to her 
normal terrestrial condition;—for she is at the 
moment in the condition of soul half with us and 
half with you, although she is awake. 

‘“We are all three just as normal as any people 
can be; nevertheless we are in the special condition 
which is necessary for the production of the spirit 
phenomenon,—thus we succeed in meeting together, 
dear ones, notwithstanding politics, ministerial de- 
erees, and the verdicts of the scientists, who affirm 


IMMORTALITY 225 


that we are nothing but smoke, and that all our talk 
emanates from you yourselves ! 

‘‘Tiet them have their say, for we cannot intervene, 
not even to punish them by their not being received 
here by those whose existence they deny, for they 
will surely cross the border-line in their turn, and - 
will be very thankful to discover our ‘Beyond,’ so 
luminous, radiant, and ideal, peopled with amiable 
spirits, instead of their sterile and final annihila- 
pone 


I would only add that the patience exhibited by Mrs. 
de Watteville’s communicators is perfectly marvellous. 


CHAPTER XX 


Cross-Correspondence 


The record would not be complete without an account 
of a very remarkable case of ‘‘cross-correspondence’’ 
which occurred, under Roudolphe’s direction in 1913. 
It has not so far been repeated, ‘‘because such favorable 
conditions’’—what these were we do not know— ‘have 
not since presented themselves. ’’ 

The matter was of sufficient importance to form the 
subject of a special conference held on 20 Dee. 1912 
presided over by Dr. Geley, with Mr. Camille Flam- 
marion in the chair (reported in vol. 8 for 1914 of the 
Journal of the American Society for Psychical Re- 
search) and J will rehearse it here in full, as it was 
an experience complete in itself and successful beyond 
anticipations. 

EXPERIMENTS OF WIMEREUX 
96. “‘On the 7th August 1923, my dear medium, Miss R.., 
informs me, before taking up her pencil’’ [for automa- 
tie writing], ‘‘that she is about to leave for a vacation 
of three weeks at the seaside at Wimereux. I do not 
conceal from her my disappointment. We begin to 
write, and our habitual friend Roudolphe comes to 
console us, saying: ‘During these weeks of solitude, 
Mrs. T. must be developed as regards second-sight. 
Try and get her to describe the country-side and the 
house where Miss R., will stay ... The latter will take 


226 


IMMORTALITY 227 


up her pencil at the same hour as that during which 
you will hold your dark séances, and I will go from one 
to the other !’* 

‘“Not one syllable of this message do I communicate 
to Mrs. T. who does not meet Miss R. again, and the 
latter leaves me on the following morning. 

‘That same day, 8th August, at 10 p. m., I begin my 
dark séance, in a rather unhappy frame of mind, and 
hardly believing in any chance of a successful issue. I 
am therefore much astonished when Mrs. T.—(who, for 
the whole of two years since we have thus sat regularly 
together, had so far never seen anything beyond some- 
times having a vision of the trees in the Avenue behind 
the drawn blinds and curtains)—exclaims: ‘Oh, I see 
a house and water in front of it.’ I answer: ‘There 
are, however, neither water nor house behind the win- 
dow.’ But she begins afresh: ‘The water is not a canal 

. 1t is broader than the Seine . . . Why it’s the sea!’ 

‘‘T get her to deseribe the house more particularly— 
her description being later verified to be exact down 
to the smallest details—and suddenly she adds: ‘I see 
a lady writing on the third floor. Oh, and there is one 
of the spirit-lights going towards the house...’ A 
moment later she sees no more.”’ 

‘‘At our dark meeting on the ensuing 12th August, 
Mrs. T., who still knows nothing of the communication 
coming from Miss R., says at once at the beginning of 
our séance: ‘There is only one lght!’ (Hitherto, and 
for two years, the two spirit-hghts of my two friends 


4 These meetings in obscurity are the séances during which I endeavor to 
succeed in seeing the spirit-lights of my two friends, which Mrs. T. can 
see perfectly. These séances took place on Tuesdays and Fridays at 
10:30 p.m. 


228 IMMORTALITY 


had always appeared together.) Subsequently, she re- 
peats the same description as that made at our last 
meeting, and she again sees Miss R. writing, and this 
time she recognizes her. But, suddenly, she is taken 
with a fit of coughing, which annoys me considerably, 
as it causes the sofa upon which we are sitting to shake, 
and I say to myself that all may be disturbed by this 
happening. As a matter of fact, the meeting ends by 
the evanescence of the spirit-light which was present. 
It was then, as a matter of fact, nearly midnight. 

‘During the course of the next day, Wednesday, I 
received from Wimereux a letter from Miss R., dated 
the morning of the same day, and enclosing the fol- 
lowing communication, written by her during the course 
of our dark séance of the preceding evening: 


‘Here I am, dear friend (he addresses himself to 
me in the same way as during our usual conversa- 
tions), it is I, Roudolphe. 

‘You can have no idea of the work I have had to 
put in, in order to organize our séances. Just 
imagine your Newfoundland’ turned into a spider, 
and see him throwing fluidic wires between Paris 
and Wimereux, these taken partly from Mrs. T., 
partly from Miss R., and partly from Roudolphe. 
himself. It has been necessary to spin a kind of 
web-line track, which will allow the person with 
double-sight to travel without compass and not to 
wander off the track in following other trails, which 
often occurs in matters of second-sight when one 
does not have a good friend on the other side who 
has prepared the way ... (pause) ...I do not 
affirm, that, thanks to these preparations, all of our 


5 Note by the Translator. This is a pet-name which Roudolphe has ad- 
judged to himself for various reasons, which appear more clearly in Mrs. 
de W.’s book of records. 


IMMORTALITY 229 


experiments will be completely successful, but we 
will have better and more numerous chances of suc- 
eeeding ...I1 am travelling to and fro between 
you and forming a simultaneous Haison .. . (Some- 
what long pause) ... Mrs. T., for goodness sake, 
don’t cough like that, you disturb the current! 
eee Pause eee Wonk er Dee worried. my. dear 
friend, she has not got a cold. It is the pepper in 
her drawer. No infection is therefore to be feared. 
Aurevoir from friend 
Roudolphe.’ 
‘‘Upon receipt of this letter, I say to Mrs. T. (who 
knows nothing of this communication): ‘Have you 
caught a cold that you coughed so much last evening?’ 
She answers me: ‘No, but I had a similar fit of cough- 
ing once before in the afternoon, at my own place, after 
I had taken out of a drawer a piece of winter clothing, 
of which I have need in this cold weather, and which 
was reposing for protection among bags of pepper.’ 


‘‘On Friday, the 15th August, at the beginning of our 
dark séance, Mrs. T.,—now informed as to the arrange- 
ments made for the experiments—exclaims: ‘Ah, to- 
night it won’t work.’ Miss R.’s room is quite dark. 
She is not writing!’ This provokes me, but Mrs. T. 
adds: ‘The large room on the floor below Miss R.’s 
room is, on the other hand, brilliantly illuminated, and 
there is much movement there. Miss R. is seated at 
the piano and several people are dancing.’ 

‘‘This was very unexpected, as Miss R. had not noti- 
fied me that she could not be of our circle, and I am 
iiLeoledixielyare . 

‘Sunday morning a letter arrives from Miss R., 
dated the previous evening, and saying: 


230 IMMORTALITY 


‘I could not join your circle yesterday. Upon the 
occasion of the 15th August, four people had been in- 
vited to dinner. I could not notify you beforehand, 
because the invitations had only been given in the 
morning for the same evening, as is the local custom in 
this very simple country-life. I thought I should be 
free at 10.30 p. m., but, after dinner, several young 
people of both sexes, who had been promenading to- 
gether on the board-walk, came over to bid us good 
evening, and, before you could say Jack Robinson, a 
hop had been organised. I had to forego the pleasure 
of being with you, and I sat down to the piano to let 
these young people dance. What a triumph it will be 
if Mrs. T. saw something approximating what I have 
described to you... Let us hope so!’ 


First Cross-Communication 


“At the outset of the dark séance held on 22d Au- 
gust—meeting during which I try to compel myself to 
visualise the spirit-lights of my friends whom I know 
to be present—Mrs. T. takes a pad and a pencil, as we 
had been instrueted to do, but, shortly after, she re- 
marks to me: ‘It feels as if the pencil is being taken 
in tow, but my hand feels perfectly dead!’ I answer 
her: ‘So much the better,’ and I only light up half an 
hour later. 

‘“We see then a few lines of writing, but the two 
sentences which they represent are so incoherent, that 
I would have torn it all up and not have given it an- 
other thought, if I had not read at the bottom of the 
page: 


IMMORTALITY 231 


‘Keep most carefully these lines of writing.’ 


‘On the next day, the following letter leaves Wim- 
ereux, dated Saturday morning: 


‘Two words only to send you the communication 
of last night. I am horribly tired, as I did not close 
my eyes all night. It is the first time since I have 
been here that such a thing has happened to me, 
and I keep asking myself if it is due to Roudolphe’s 
experiments. 

‘However, I had a very bad headache at the be- 
ginning of the séance, and it seemed to me that I 
was freer from it at the end. But this morning | 
feel positively ‘‘emptied’’... Here is Roudolphe’s 
message : 

‘Here I am, dear friend’ (He is still addressing 
Mrs. de W.) 

‘lam going to try to go to and fro on my fluidic 
web-track and to write first with Miss R., and then 
with Mrs. T., withdrawing the fluid from Miss ke. 
as long as it lasts, and attaching it to that of Mrs. 
T., in order to write with her. 

‘I am very well satisfied with our success, and I 
want to tell you that we find ourselves, at present, 
in conditions very favorable for our experiments. 
Miss R. is in a centre completely ... (here my 
hand stops, and I wait quite a while, then Rou- 
dolphe returns) ... daily obligations and difficulties 
to be overcome. If it had not been thus, I would 
not have undertaken this work. 

‘Charles is helping us also. His fluid, so gentle 
and so calm... (Fresh pause, lasting some time. 
Roudolphe takes up again) ... which might other- 
wise cause us to leave the track. 

‘Enough for tonight, Miss R., I am going to re- 
establish the current. 

‘Goodnight to my friends in triangle. 

Roudolphe.’ 


232 IMMORTALITY 


Now, the two phrases of Mrs. T., were: 


‘different from her own. Cares are left aside, and 
she does not have daily a recollection so painful of 


? 
and ‘insulates our combination from the objection- 
able currents.’ 
Now, by intercalating these two phrases in the 
lacunae of Miss R.’s message, we obtain the following: 


‘Miss R. is in a Gentre completely different from 
her own. Cares are left aside and she does not 
have daly a recollection so painful of daily obliga- 
tions and difficulties to be overcome. If it had not 
been thus, I would not have undertaken this work. 

‘Charles is helping us also. His fluid so gentle 
and so calm insulates our combination from the ob- 
jectionable currents which might otherwise cause 
us to leave the track.’ 

‘““T would only add that at the commencement of this 
meeting, on the 22d August, Mrs. T. had said to me: 
‘Miss R. is writing, but she must have a really bad 
headache for she is passing her left hand across her 
brow, and she has let down her hair.’ 

‘Tt is to be noted, from the letter of the following 
day, that the headache was a very sincere one, and that 
the incident of the flowing hair was later fully con- 
firmed.’’ 


‘On the 26th August, Mrs. T. announces that Miss 
R. has changed her room at Wimereux, and that she 
is prepared to write, but upon the next floor above her 
former apartment. I at once exclaim: ‘Oh, in that 
case we shall get nothing.’ 


IMMORTALITY 233 


‘‘As a matter of fact we got nothing, and Roudolphe 
did not even come into our neighborhood. 

‘Upon the following day, the communieation which 
Miss R. sends on says that the whole of the ‘fluidic 
powers’ have been directed towards the reestablishment 
of the spider web, disturbed by the unfortunate change 
of room, to which Miss R. had consented without re- 
alising that any particular importance was attached to 
it, and that none’’ [that is, no power] ‘‘was left over 
efficacious enough to correspond with us.”’ 

‘On the 2d of September, as soon as we commenced 
to ‘sit’ in our dark séance, Mrs. T. said to me: ‘My 
writing-control is not here, but I see letters passing 
before me as in a cinématograph. I will copy them.’ 

‘‘In reading them over, as soon as the lights were 
relit, we find a sentence dealing with the benefits due 
to one’s native air, a subject far-removed from our pre- 
occupations, and in double-spaced letters, thus: 


(Eee aR Ore ONE SS NATIVE 7HEATH 
STRENGTHENS ALL-THE FACULTIES, 
AS MUCH THOSE OF THE PHYSICAL 
BODY AS THOSE OF THE ASTRAL 
EOS. 


‘This subject had been chosen by Roudolphe because 
he had asked himself why Miss R. found her mediumn- 
istic powers strengthened, and that he found out that 
she had been born in the neighborhood of Wimereux. 

‘“The next day’s letter from Wimereux contained the 
sheets upon which, at the same moment, Miss R. had 
traced the same letters, all similarly double-spaced, and 
which, together, formed the same sentence about the 


234 IMMORTALITY 


air of one’s native heath, without the difference of a 
word. 

‘“Miss R., in the few lines which she wrote accom- 
panying these sheets, wrote: ‘The separate letters were 
written in a curious manner; I could almost affirm that 
between the formation of each and every letter the fluid 
was cut off.’ 

‘Before commencing these separated letters, Rou- 
dolphe had caused to-be written, addressing himself as 
usual to us, ‘Come now, Mrs. T., try and read what I 
write. I will go very slowly.’ 

‘‘On the 5th September, before turning out the lights, 
we take the pencil together, that is, Mrs. T., and 
myself, as we had been instructed to do (that is to say 
our hands superimposed, Mrs. T.’s left hand resting 
upon my right hand, while I was doing the writing), 
and we are caused to set down: ‘Indicate upon a blank 
sheet, by means of a single word, the subject which you 
wish that I should go, this very instant, and discourse 
upon with Miss R., at Wimereux.’ 

‘“‘T accordingly tear out of the pad upon which we 
are writing a large sheet; I reflect a moment, and then 
I, myself, write (quite alone this time) the one word: 
‘Dreams. ”* 


1 “JT declare in the most positive fashion that Mrs. T. had withdrawn to 
another room, not adjacent to the room in which we were having our meet- 
ing, during the whole of the time when I was reflecting upon the subject to 
be chosen and while I afterwards wrote the word ‘Dreams,’ and that by the 
time she had returned to my side, the sheet upon which was traced this 
word ‘Dreams’ was locked up in my desk, where no one could have seen it 
before the arrival of the letter from Wimereux containing the communi¢a- 
tion on that subject. It is hardly necessary to add that I gave no living 


soul an inkling of this experiment before its realisation.” Note by Mrs. 
de W. 


IMMORTALITY 239 


‘‘From what Mrs. T. tells me, one of the spirit-lights 
thereupon disappears, and I continue, without any sue- 
cess as usual, to make the endeavour to see the one re- 
maining, who answers my questions by approving or 
negative signs, transmitted to me by Mrs. T. 

“Sunday morning a fat letter arrives from Wim- 
ereux, containing the sheets, upon which I read the 
following communieation: 


‘You are getting impatient, Miss R.; but it was 
only natural that I should go beforehand to prepare 
for my experiment. Wait a bit. 

‘Now, I am very busy; don’t ask me any ques- 
tions. When I am ready, I will go.” 


(A few curves and then this) : 


‘Dear friend, I will not tell you of what young 
girls dream ... it would not interest you at all, 
and, besides, Musset has written on this subject 
before me, in a literary style perhaps somewhat 
affected,” but in accordance with the manners of 
his time. However I could teach you this much: 
and that is, that when you close your eyes, about 
midnight or later, you take the train for a country 
which is an enchanted land, more or less, according 
to circumstances. 

‘One of us reaches out to you a hand to help you 
surmount the fluidic stepping-stone, the said 
‘‘traverse’’ causing you to pass from the conscious to 
the dream-state, and we do our best so that you can 
pass rapidly through the clouds which might not 
please you. 

“2G we It may mean “T will go” or “I will go on (with the 
writing) .’’ 


% “Miéyre” is the French word. Perhaps “quaint” or “roguish”’ is 
intended. 


236 IMMORTALITY 


‘Thus we bring you towards our estate, into re- 
gvions of which the recollection for you, alas, is 
promptly effaced. 

‘‘But do not repine too much as to this lacuna. 
Those of our dreams which we recollect are only fit 
for natures less impressionable than yours, for to 
you the remembrance of the beauties of which you 
eaught a glimpse during your visit to us would 
only render your earthly life more despicable, and 
if you now arise daily so often sad and discouraged, 
it is due to the fact that in the depths of your sub- 
liminal self there does subsist a kind of unconscious 
recollection of an enchanted land, which fled away 
with the dissipation of the shadows of the night. 

‘My dear friend, on my word, I believe that your 
Roudolphe is developing a lterary manner on 
earthly lines, but on an astral method. 

‘Yes’ [believe it or not] it is I, myself, alone, 
who turned out this harangue, as Charles is with 
you. 

‘This much in reply to your thoughts when you 
read my calligraphy, sprawling and enlarged, the 
writing of a Spirit who has no more need of being 
economical, not even of Miss R.’s paper, which she 
is rather disposed to grudge me! 

Aurevoir, 
Roudolphe.’ 


‘‘On the 9th September, Mrs. T. tells me, at the open- 
ing of our dark séance: ‘Both spirit-lights are there, 
but one is going to and fro as rapidly as lightning, and 
a third light is at Wimereux with Miss R., who is 
writing.’ 

‘“‘Mrs. T. then sees letters defiling before her vision 
and she copies them. We receive: ‘SUFFRAGETTES 


IMMORTALITY 237 


EMILIE,’ then she writes: ‘Put a question un this sub- 
ject,—I will go and transmit Tea 

“I write with my own hand on a blank gheet of 
paper: ‘Do you, Emily, approve of the way in which 
those people are acting now in England, whose names 
are linked with yours?’ 

‘The goings to an fro of the second spirit-light con- 
tinue, Mrs. T. tells me, but there are no further phe- 
nomena. 

‘On the morrow, a long and admirable communica- 
tion is received from Wimereux from my friend Emily, 
who tells me (and the writing is absolutely recognisable 
and comparable to that which she used during her life- 
time) how much she deplores the fact that the London 
suffragettes are again engaged on the wrong track.’’ 


“On the 12th September, the second spirit-light de- 
parts as usual; but Mrs. T. informs me very promptly 
that: ‘The whole villa at Wimereux is in darkness. 
Miss R. isn’t there!’ Then, a moment after: ‘Miss R. 
is leaving by railroad, with three ladies, from a little 
village quite some distance from Wimereux, in order to 
return home’ [that is to Wimereux]. ‘She will not 
write tonight.’ 

“The following day, Miss R. affords the explanation 
that she was constrained to go some distance away to 
assist at a baptism, but that they intended to take a 
return train which was due at Wimereux at 5:30 p. m. 
There was, therefore, no need to notify us. But she had 
missed the train, and returned on a much later one.’’ 


238 IMMORTALITY 


‘‘On the 16th September, Mrs. T. indicates goings to 
and fro of the second spirit-light as frequent as they 
are speedy, and she feels that she is being impelled to 
write. 

‘‘She puts down on paper three absolutely incoherent 
sentences: 


1. ‘as decorously as a convent of young ladies... 
(Long Pause). 
2. ‘Their great eyes, so gentle, accustomed to see 


Dass D Vaan er een Cease) = 
3. ‘the modern courtesan whose eyes’... (Nothing 
further). 


‘(We retire to bed, in anything but an enthusiastic 
frame of mind, scarcely able to guess to what these 
three groups of words can have reference. But, on the 
morrow, there are posted from Wimereux the large 
sheets written by Miss R., at the very same hour as Mrs. 
T. was writing, and upon which we read this: 


‘Dear friend, today we are going to carry on a 
little conversation removed from one another at 
a distance.’ 

‘I have reinforced my fluidic battery, and as a 
Spirit is a light and airy thing, I am going to in- 
dulge in several flights back and forth on this im- 
palpable line, which will be much swifter than on 
railway lines. 

‘Excuse this little banter—your Roudolphe ought 
to cross himself.* 

4 The translator is in doubt as to the exact meaning of this. The French 
is: ‘‘Exeusez cette Plaisanterie—votre Roudolphe a besoin de se signer.” 
The expression ‘‘de se signer’ generally refers to Roman Catholics ‘‘making 
the sign of the cross.” Whether this refers to his cross-flights or otherwise 


the translator is unable to determine. Roudolphe, who has since been asked 
about this, laughed and said he was not a Roman Catholic! 


IMMORTALITY 239 


Attention, Mrs. T. :— 


‘THE HINDS OF THE WOOD.’ 
(Meaning the Bois de Boulogne at Paris). 


‘Have you sometimes, dear friend, when going for 
a stroll among the thickets, ever stumbled across 
the hinds, whose domain it is, and who ever cir- 
culate through those leafy bowers, sometimes .. . 
(stop) ...so well brought up, at other times like 
a wild herd, bounding and fearsome, appearing 
most graceful and seductive? Did you ever stop to 
ask yourself what these lovely beasties were think- 
ing about, and what would become of them later? 
Far be it from me to think of drawing their horo- 
scope, about which, in any event, they concern 
themselves but little, but it does seem to me that 
their mentality must be to a certain extent differ- 
ent from that which animates the hinds of the 
forests... (stop) ... strange equipages running 
along without the aid of animal legs, and in these 
carriages, or along the more or less frequented 
paths, they have contemplated women with eyes as 
wide as theirs, women refined and elegant. Who 
will ever tell us whether ... (stop) ... are un- 
naturally elongated by the use of the pencil, is not 
a hind of the Wood, with a subconscious recollee- 
tion of the past ?° 

‘Dear friend, I have been rather put to it’ [to get 
this straight] ‘because Miss R. was trying to un- 
derstand, but I think I have nevertheless succeeded 
with this ‘little ‘‘baby’’ story.’ 

‘A tender goodnight. 

Roudolphe.’ 


» With the three phrases of Mrs. T., this ‘baby’ 
storiette is this: 





5 This is the best rendering which the translator can think of to render 
the French ‘‘une biche du bois en mal de souvenir.” 


240 IMMORTALITY 


‘Have you sometimes, dear friend, when going 
for a stroll among the thickets, ever stumbled 
across the hinds, whose domain it is, and who ever 
circulate through those leafy bowers, sometimes as 
decorously as a convent of young ladies so well 
brought-up, at other times like a wild herd, bound- 
ing and fearsome, appearing most graceful and se- 
ductive? Did you ever stop to ask yourself what 
these lovely beasties were thinking about, and 
what would become of them later? Far be it from 
me to draw their horoscope, about which, in any 
event, they concern themselves but little, but it does 
seem to me that their mentality must be, to a cer- 
tain extent, different from that which animates the 
hinds of the forests. Their great eyes, so gentle, 
accustomed to see pass by strange equipages, run- 
ning along without the aid of animal legs, and, in 
these carriages, or along the more or less fre- 
quented paths, they have contemplated women 
with eyes as wide as theirs, women refined and 
elegant. Who will ever tell us whether the modern 
courtesan whose eyes are unnaturally elongated by 
the use of the pencil, is not a hind of the Wood, 
with a subconscious recollection of the past?’ 


‘Here the Wimereux experiments come to an end. 
They are only suspended and will be taken up again 
next summer.’’ 


Dr. Geley’ concludes a long review of the matter thus: 
‘I come now at last to the most delicate question of all, 
namely, what are we to make of it all? 
I shall ask your permission to be very brief on this 
subject, and very cautious. To tell the truth, I shall lay 





®° Dr. Geley perished in an aeroplane accident in July 1924. A great Joss 
to us all at this juncture. See his last book entitled: “De VInconscient au 
Conscient.’’ 


IMMORTALITY 241 


the question (of interpretation) before you, rather than 
seek completely to solve it. 

Now what do we establish in these experiments ? 

One primordial fact, a fact the philosophic conse- 
quences of which can be discussed, but fact nevertheless 
which claims our attention. This fact is the following: 
Everything takes place in cross-correspondences as tf an 
autonomous intelligence, independent of the mediums 
and of the experimentalists, had taken the initiative in 
the matter of the trials, had prepared them, steered them, 
and brought them to a successful issue. 

Please give your earnest attention to what precedes, 
and you will see that this declaration is an irresistible 
conclusion to be drawn. . 

Is this to say that it cannot be illusory? No. Tele- 
pathic action cannot be put aside completely without 
some reservation, for the very good reason that we do 
not know and cannot confine within limits the sphere of 
telepathy. 

Nevertheless, such a hypothesis would raise in the 
present matter very serious difficulties. 

Let it be remarked at once that the two mediums had 
never experimented together before this, and that their 
relations with each other, strictly concerning worldly 
matters, do not involve any particular sympathy between 
them. This, evidently, is not sufficient to exclude the 
telepathic hypothesis. 

But the following is a much graver matter. This 
hypothesis, at first sight appearing so simple, brings in 
its train excessive complications as to the present case. 
Let us try to analyse, in a practical way, such telepathic 
action, and suppose it to be real. 


242 IMMORTALITY 


Telepathy, it is well known, implies two agents; the 
one active, the other passive, the one a transmitter, or 
rather a sender, and (if this neologism be admitted) the 
other a receiver. How would these character-parts be 
distributed in the Wimereux experiments ? 

In the case where Mrs. T. describes unforeseen inci- 
dents or unexpected scenes relating to Miss R., it would 
be necessary to suppose a telepathic action from Miss R. 
to Mrs. T. Miss R. would be the active agent, and Mrs. 
T. would be the passive recipient. Let it be so. 

But in the case in which Miss R., writing automatic- 
ally, indites: ‘‘Mrs. T., don’t cough so much, ete.,’’ the 
characters are reversed. It is Mrs. T. who would be the 
sending agent and Miss R. the recelving agent. 

In the cases of cross or simultaneous correspondences, 
it is logically impossible to attribute the active part to 
one or the other of the mediums. Both of them were 
ignorant of the idea, of the nature, and of the contents 
of the messages which they were writing; both of them 
were incapable of understanding, Separately, the sense 
or the object (involved) ; they behaved literally like two 
machines put in motion by a single directing force, and 
by an independent intelligence. 

Furthermore, it cannot be a question in these cases of 
simple telepathic repercussions. The phenomenon im- 
plies an initiative willed and deliberately active. To 
whom does this initiative belong? Does it belong to Mrs. 
T.’s ‘‘second self’’? Or to Miss R.’s ‘‘second self’’? The 
question thus propounded is absolutely unanswerable. 

It is true, one can enlarge the hypothesis and admit 
that the active character-part belongs neither to the one 
nor to the other of the mediums, but to Mrs. de Ww. It 


IMMORTALITY 243 


would then be the ‘‘second-self’’ of Mrs. de. W., who 
would be playing the part of Roudolphe. 

But there again we run up against grave difficulties. 
In the first place this solution would not explain the 
clairvoyance recorded as to Mrs. T., and these facts of 
second-sight would have to be put aside. Again, Mrs. de 
W. is not a medium; she is in a perfectly normal condi- 
tion during the séances, and one cannot very well see 
how she could perform such a double part without leav- 
ing her normal state. 

Let us take, for instance, the case of the message con- 
cerning Dreams, and analyse what would have to take 
place. In the first place, the ‘‘subconscious ego’’ of Mrs. 
de W., represented by the personality of Roudolphe, 
would come and ask of Mrs. de W’s ‘‘conscious ego’’ to 
designate a subject to have handled by Miss R. The 
‘conscious ego’’ designates the subject: Dreams. There- 
upon, immediately the ‘‘subconscious ego’’ goes and dic- 
tates the message at Wimereux. Mrs. de W. would 
thus, I repeat, without leaving her normal condition, be 
the voluntary author of the subject of the message, and 
the wnvoluntary author of the message itself; she would 
have acted simultaneously, consciously at Paris, and un- 
consciously at Wimereux. This is absolutely unbeliev- 
able. 

We should have to argue from like premises as regards 
the message signed Emily. 

It is easy to see the difficulties of the telepathic hy- 
pothesis. Is it to be maintained at any cost? If so, we 
are then dragged along, whether we will or no, to still 
more complicated theories. 


244 IMMORTALITY 


One would have to argue, for example, that the spirit 
personalities involved are collective creations, due to the 
psychie subconscious collaboration between Mrs. de W. 
and the mediums. That might perhaps explain the com- 
plex and varied telepathic repercussions of which we 
have already spoken. These personalities would then, 
in fact, be independent and autonomous, but their inde- 
pendence and their autonomous character would be as 
ephemeral as their very existence; they would last only 
during the time occupied by the experiments. 

Unfortunately for this extraordinary theory, it comes 
up against the gravest objections. In the first place, no 
proof exists even of the possibility of these psychic crea- 
tions. Further, such hypothesis is, to say the least, as 
revolutionary and as much opposed to classic psycho- 
physiology, as the spirit theory. Lastly, the latter has at 
least in its favor the numerous and disconcerting facts 
of after-death identifications. 

Remain, then, the oceult or similar theories, which 
would see in the spirit-personalities involved, beings of 
another class, outside of living or posthumous humanity, 
(such as) genii, angels or demons, elementals, etc. These 
theories run counter to the same objections, as in the 
preceding case, but still further aggravated; in my 
opinion, they do not really merit any serious discussion. 

To recapitulate: Among all the explanatory hypothe- 
ses, that one which admits of the personalities them- 
selves, that is to say, of the spirit theory, is at once the 
simplest, the clearest, and the most attractive. But that 
does not prove that it is the true one. 

The telepathic hypothesis is found to be, under a rig- 
orous analysis, the most difficult, the most complicated, 


IMMORTALITY 245 


the most obscure, and the least satisfactory of all. But 
that does not prove that it is false. 

The hypothesis of a veritable subconscious creation is 
the strangest, and the most arbitrary. But that does not 
mean to say that it can be put aside without further 
consideration. 

What, then, is your conclusion, you will ask me? 

I reach this conclusion. Expressed simply, it is: that, 
in a general consideration of this subject, the Wimereux 
experiments constitute metapsychie documents of excep- 
tional value, that they bring back into the foreground the 
question of cross-correspondences, which had fallen into 
actual discredit. 

As to the immediate deduction to be drawn from these 
experiments, I think it is quite superfluous to indicate 
my personal preference. This interpretation could not, 
anyway, and in the present state of our knowledge, be 
given with a sufficient degree of certainty. 

This, in my opinion, matters little. More than ever do 
I believe that the isolated explanation of a detached fact 
or a group of facts in the metapsychie sphere, is a thine 
of secondary importance, and nearly always illusory. 
More than ever do I believe in the necessity of a syn- 
thetic interpretation of such things as a whole, which is 
the only logic, and the only wholly oiiauuree and the 
only philosophically conceivable interpretation. I be- 
lieve more than ever that this synthetic interpretation 
cin only be profoundly and irrefragably idealistic.’’ 


Of course, Dr. Geley would not have presented the 
matter at all unless he had been personally convinced of 
the simple “‘spirit’’ explanation of the whole of the pro- 


246 IMMORTALITY 


ceedings ; for he was familiar with the fact that the same 
personalities had been communicating for 25 years. 

I have tried to place the reader in the same position 
and hope I have succeeded. 

It is a brilliant illustration of what can be done under 
favorable circumstances, but it would be too much to ask 
for continuous proofs such as these; and, as Roudolphe 
Says, we have no sooner obtained a good proof than we 
ask for another and yet another, until a slip occurs, 
owing to things beyond their control. 

Let us rest satisfied. 

We too must look at these things from an equally 
broad standpoint. 

We can go on cavilling until the end of time, if we will. 

I have presented my case in the briefest possible com- 
pass, compatible with the undying character of the sub- 
ject, and trust that the reader will be convinced both of 
my sincerity, my convictions, and my earnest desire that 
the world shall come to a peaceful appreciation of what 
is before them here and beyond. 


CHAPTER XXI 


o7. Kor my peroration, I prefer other words than my 
own feeble ones, and I do not think I ean better those of 
Clement of Rome, the fellow-worker of St. Paul: 


‘“Let us expect therefore, hour by hour, the King- 
dom of God in love and righteousness, since we Psi 
not the day of the epiphany of God. For the Lord 
himself, being asked by one, when His Kingdom 
would come, replied ‘When the two shall be one, and 
the without as the within, and the male with the 
female, neither male nor female.’ Now the two are 
one when we speak the truth one to another, and 
there is unfeignedly one soul in two bodies. And 
‘the without as the within’ meaneth this: He calls 
the soul ‘that which is within’, and the body ‘that 
which is without.’ As, then, thy body is visible to 
sight, so also let thy soul be evident by good works. 
And ‘the male with the female, neither male nor 
female’ [that brother seeing sister may have no 
thought concerning her as female, and that she may 
have no thought concerning him as male. ‘If ye do 
these things,’ saith He, ‘the Kingdom of my Father 
shall come’]. (II. xii. ad Corinth.) 

To the only God, invisible, Father of Truth, who 
sent forth to us the Saviour and author of immor- 
tality, through whom He also manifested to us the 
truth and the heavenly life, to Him be glory from 
age to age,’’ (IT. xx.) 





7 Quotation from a lost Gospel (said to be the Gospel according to the 
Egyptians). 


247 


CHAPTER XXII 
Epilogue 


58. And now for the Epilogue. 

In the first part of this essay, I have tried to outline 
an introduction to the wonderful subject and to the 
voluminous literature on immortality, which has en- 
gaged all writers on philosophy, theology, demonology, 
and aggelology since man began to engrave on stone and 
rock. 

Next, I have striven to exhibit man’s life on earth as 
he makes it for himself, in contrast to what God can 
make it for him whenever he listens to the Divine voiee, 
and here, instead of being prolix, of course I have been 
much too brief. 

In the third place, I have called attention, but only in 
a few words, to some of the deeper wording of the New 
‘Testament ;—we need not call it esoteric or occult, but 
the meaning does not penetrate most people’s brains. 

And, finally, I have brought the matter to a focus by 
presenting first-rate evidence for a future existence by 
oiving the translation, in résumé, of bona-fide talks with 
dead men over a period of thirty-five years. 

But now we must go further, and dare be bold, and 
bring analogy into play. 

If we are to accept the statement that human souls 
have been developed through mineral, plant, and animal 
—which at first thought may seem to be opposed to our 


248 


IMMORTALITY 249 


usual views on the subject, if we have ever had any—we 
must stop to consider how this can be possible. And 
first we have to determine that minerals have life and 
consciousness and instinet; and that plants, which we 
know have life, although rooted in one place (or perhaps 
because rooted to one place) have a still higher devel- 
opment of consciousness, bordering on ratiocination,* 
—which we will try and show,—and, as regards animals, 
we all concede freely that they have the advantage over 
plants and trees in that they have the power of locomo- 
tion, and, apparently (although this does not seem sure) 
have more instinct and rudimentary thinking and reason- 
ing powers than plants have. 

1. The simplest, prettiest, and sweetest description of 
the life of minerals is to be found in Ruskin’s lecture to 
a group of girls in his little volume ‘‘ Ethies of the Dust’’ 
as to crystals. 

Ruskin describes them as having ‘‘force of heart’’ and 
‘‘steadiness of purpose.’’ In some, from the very be- 
ginning, there is about them an unconquerable purity of 
vital power and strength of crystal spirit. Whatever 
dead substance, unacceptant of this energy, which comes 
in their way, is either rejected or forced to take some 
beautiful subordinate form. The purity of the crystal 
remains unsullied and every atom of it bright with co- 
herent energy. 

Then it has a plan, and persistence in carrying out this 
plan until it completes it. Thus, the nobleness of its 
life—as true for us human beings as for it—depends 


* Jt is ordinarily supposed that our Bible knows nothing of this, nor of 
a soul in plant-life; and yet, we have only to refer to Isaiah x. 18, where 
we read of the Nephesh or Psyche of the trees of the forest, thus: ‘And 
shall consume the glory of his forest and of his fruitful field, both soul and 
body.’’ 





250 IMMORTALITY 


upon its consistency, clearness of purpose, quiet and 
ceaseless energy. All doubt and repenting, all botching 
and retouching, and wondering what it will do next are 
vice and entail misery, and these are noticeably absent 
in the life of the crystal. Then they have personality. 
Some are the essence of politeness and courtesy and 
yield place to their fellows, while others fight hard to 
retain a place, which perhaps does not belong to them, 
and, in the process — just like human beings — lose all 
shape and honour and even their family likeness in the 
struggle. In this struggle, the essence of unselfishness 
often takes place when the big quartz crystals in their 
growth will yield to quite a small fellow of another type. 
Then they have their caprices and also their misfor- 
tunes, and even their agonies. But, like human beings, 
give them rest and quiet and the law of co-operation or 
life comes into play—good government—and we see the - 
mud or shme under our feet resolve itself gradually into 
clay and sand and soot and water; and these, in their 
turn, become eventually sapphire, opal, diamond and 
starry snow! Can we doubt but that they are indeed 
endowed with life and soul? 
2. When we pass to plants, we all recognize the abun- 
dant life apparent, but few stop to think of their intelli- 
gence. Of course this is chiefly bent on the ‘‘strugele for 
life”’ or the effort to perpetuate themselves. Now, owing 
to their ‘fixed’ character in place, they must make every 
effort to propagate their species elsewhere, and many and 
varied are their efforts to do this. Anyone who has 
studied Sprengel or Darwin or Muller or Hildebrandt 
or Delpino or Hooker will know what I mean, but 
Maeterlinck, in his ‘‘Intelligence des F'leurs,’’ has 


IMMORTALITY 201 


gathered it all up into a beautiful idyll for us, and 
Fabre has carried it forward for us as regards the insect 
world. 

Now Maeterlinck, after many and varied illustrations 
of how plant life overcomes seemingly insuperable diffi- 
culties, gives us a case which I must repeat at length, 
before making the point to which I wish to direct your 
attention. 

He is referring to the Coryanthes Macrantha, and he 


says: 


‘‘In very truth, we hardly know exactly with 
what kind of a being we have to do in this particular 
ease. This amazing Orchid has imagined the fol- 
lowing plan: Its inferior lip, or labellum, forms a 
kind of great goblet, into which drops of nearly pure 
water, secreted by two protuberances, or horns, 
situated above this, are continually percolating; 
when this cup is about half-full, the water overflows 
on one side by a gutter. The whole of this hydraulic 
arrangement is quite remarkable in itself, but here 
is only where the disquieting side of the matter 
begins. I had nearly said the almost diabolic part 
of the composite whole, for the liquid, which is se- 
creted by the horns, and which accumulates in its 
satiny holder, is not nectar, and it is not that which 
is destined to attract the insects. It has a much 
more intricate purpose in this really Machiavellian 
plan of the strange flower. 

‘“The innocent insects are attracted and invited by 
the sugary perfumes, exhaled by the aforesaid fleshy 
excrescences, to come and visit the trap. These ex- 
crescences are situated above the goblet, in a kind of 
chamber which has two lateral openings. 

‘“This enormous flower generally attracts the 
largest and heaviest of our bees, as if the rest were 
almost afraid to penetrate such vast and sumptuous 


2 IMMORTALITY 


drawing-rooms, and so it happens that our largest 
bee is found to be the principal visitor, and can be 
seen busily sucking at the savoury caruneles. If the 
bee were a solitary visitor, it would quietly with- 
draw, once its repast finished, without even touching 
the goblet full of water, or brushing the stigmata 
and the pollen, and nothing would occur of that 
which is deliberately planned to occur. But our 
sagacious orchid has studied and observed the world 
of life in motion around her; and she knows that the 
bee-family is composed of innumerable tribes, on 
business bent and hungry, that they issue by their 
thousands during the middle hours of sunshine, and 
that it is only needful for some perfume to vibrate 
like a kiss on the doorstep of an opening flower for 
them to hasten thither in crowds to partake of the 
feast spread under the nuptial tent. Behold, then, 
two or three big fellows engaged in pilfering the 


‘sugary chamber; but its dimensions are insufficient 


for them all, its sides are slippery, and the guests 
are none too gentle or courteous among themselves. 
They hurry and press and push to such an extent 
that sooner or later one of them invariably ends by 
slipping down into the goblet, which is lurking be- 
neath the perfidious repast. There the bee finds an 
unexpected douche; there it gets a considerable wet- 
ting, which cloys its beautiful diaphanous wings, and 
notwithstanding heroic efforts, it can not succeed in 
rising in flight. It is for this precise moment that 
the astute plant has planned and watched. For ob- 
serve that there is only one other means of escape for 
the bee than by flight, and that consists of the single 
tunnel-gutter exit, by which the overflow from the 
cup or goblet is regulated. And it is only just wide 
enough to allow a passage for the insect, whose back, 
in passing, first of all touches the gluey surface of 
the stigma, and thereafter the viscous glands of the 
masses of pollen which await it further along upon: 


IMMORTALITY 253 


the vaulted ceiling. Hence the bee escapes, covered 
with this adhesive powder, to enter an adjacent 
flower, where begins afresh the drama of the feast- 
ing, the elbowing, the fall, the involuntary bath, and 
then the one-way escape, which brings into contact 
with the eager and receptive stigma of another 
flower the pollen brought in from elsewhere. 

‘‘Now here is a flower which not only knows, but 
explotts, the insect habits and passions. It is impos- 
sible to maintain that such interpretations as I have 
put upon the plan savour of romance, because the 
facts, as narrated, are recorded from precise and 
scientific and repeated observation; and it is not 
possible to explain in any other way the gveneral 
utility and disposition of the various organs and 
organic structure of this orchid .. .’’ 


I need not finish the account. What I wish to emphasise 


is the remark made by Maeterlinck immediately after the 
above quotation. And what he says is this: 


““We must accept the evidence.’’ 


Here is a scientist, brought up in the strictest sect of 
observers, who says, of this astounding matter, that we 
must accept the evidence of our senses. 

Well then, I ask, why is it more difficult to aecept the 
messages from the unseen world, when demonstrated to 
us even in the flesh over a series of thousands of years, 
culminating in our day by such evidence, as I have 
adduced, of continuous, sensible, elevating, instructive, 
and compelling communications to one recipient over a 
series of thirty-five years. 

It is certainly no more difficult to accept the fact of 
control of brain and hand by outside influences in the 
messages recorded previously in this paper, than to doubt 


254 IMMORTALITY 


the general intelligent and intelligible structure of the 
aforesaid Orchid. 

Yet men accept the evidence of their senses as regards 
the Orchid, and the same men persist in denying or 
doubting the other phenomenon. 

And observe that these same disembodied men accept, 
teach, and emphasise the gradual development of mind, 
intelligence, and soul through mineral, plant, animal, 
and man. Therefore, they know all about the marvellous 
things which are revealed to a few of our patient in- 
vestigators like Ruskin, Maeterlinck, Fabre, and others. 

May the Light break in on our obtuseness and in- 
eredulity. 

3. To J. H. Fabre belongs the honour of introducing us 
to the real life and morals and intellectual processes of 
the majority of insects. His wonderful translator, the 
late A. Teixeira de Mattos, has put these studies within 
the reach of all. And whether we consider the amazing 
nuptials and altruistic behaviour of the male bee or the 
erasshopper or the spider or the doings of the Mantis; 
whether we dwell upon the altruistic and self-effacing 
conduct of some of the female spiders; whether we stop 
to look at the astounding consumption and scavenger- 
mongering of the sacred scarabs or dung-beetles ; whether 
our interest is directed to the continued struggle for life 
by emigration of certain young spiders, who, trusting to 
the Zephyr and allowing themselves to be wafted into 
the unknown, start upon their repeated annual pilgrim- 
ages; whether we are attracted by the unwavering in- 
stinet of the wasp, and other armed insects, who know 
exactly where to strike in order to paralyse the nervous 
system of their prey, that they may deal with it without 


IMMORTALITY 290 


actually killing it, and lay it up in their larder for the 
unborn children to eat; whether we study the shamming 
of death by the spider or the Colorado beetle ; or whether 
we observe the glow-worms at work chloroforming their 
prey with a touch, it is all too wonderful for words. 

In this field, also, comes into view the metamorphosis 
of species, and even hypermetamorphosis. The chrys- 
alis, and even fourfold repeated chrysalis states, before 
emergence of the winged insect,—presage of our own 
fate—‘‘if we will receive it’’ (Matthew xi. 14)—bring 
before us the great evolutionary transition conditions of 
‘sleep’ or ‘death.’ 

We need not insist further as to the lessons to be 

learned in this marvellous field as to continuity of strug- 
ole for life with sharpened intellectual processes, these 
processes approximating ‘soul’ of some kind. 
4. And so we reach animals and animal life, and here 
the field is too large, too close, and too well known to 
us, to require any detailed examination. The beasts of 
the field are moral in their conjugal relations, and appar- 
ently unmoral in the struggle for hfe. Best known to us, 
of course, is the development of brain and intelligence 
in our domestic animals and pets. And here in certain 
respects, as in the horse and cat and dog, there seems to 
exist an extra sense or supersense, which is lacking to us 
human beings or to the majority of us. 

On this we may well dwell for a moment. The dog is 
certainly endowed with this, and perhaps too much em- 
phasis has been placed upon his sense of smell, instead 
of attributing this fineness of perception to a soul or 
perisprit. At any rate, we are all acquainted with his 
homing instinct, when, thrown out of a train hundreds 


256 IMMORTALITY 


of miles from home he manages to orient himself and 
return thither. Faithfulness in dogs has been exagger- 
ated, as was plainly demonstrated to the writer during 
the late war. 

As to cats, we all know their supersense as to spirit 
phenomena—(which is shared by dogs, but to a lesser 
degree )—but they also, like the pigeon, and like the mi- 
gratory birds, have a most decided and uncanny ‘homing’ 
sense. ‘The writer when stationed at Dieue-sur-Meuse, in 
1916 with the French Army was witness of this instinct 
in a kitten of some six months of age; which appeared 
one night, in the depth of winter, blind in both eyes, 
emaciated to a degree, covered with wet mud, absolutely 
starving, and which must have travelled a long distance, 
and been run over (for it was passing blood) during its 
long travels from some unknown point to its home. 

We had a roaring fire that night, and its instinet took 
it from the well known passage-way and door—(where it 
had miauled for admission) — to the fire, before which it 
sank exhausted. 


We have said enough, it would seem, to leave matters 
at this point. 
). We come to number five now, the human race, and our 
‘homing instinct’ we believe to be God-given. For ages 
upon ages, this desire to ‘‘probe the ether’’ must be be- 
cause we have either a sub-conscious recollection of a 
previous existence ‘‘in the blue,’’ or because of our link 
with God by revelations, which the overproud in intel- 
lect alone dare to question. 


c¢ 


IMMORTALITY 297 


With humility, let us pursue our pilgrimage, with the 
assurance of a better fate and glorious inheritance among 
the Saints in light, 


“Because, man goeth to his long home, and the 
mourners go about the Streets. Or ever the silver 
cord be loosed, or the golden bowl be broken, or the 
pitcher be broken at the fountain, or the wheel 
broken at the cistern. Then shall the dust return to 
the earth as it was, and the spirit shall return to God 
who gave it.’’ Eeel. xii. 5-7. 


This imagery is indeed important, every item being in 
concord with the terminology employed elsewhere to 
designate the fluidic link or ‘silver cord’ between life 
and death, between (see pp. 141, 177, 194/5) perisprit 
and body; and the image of the golden bowl broken, the 
pitcher broken at the fountain and the wheel broken at 
the cistern, are confirmed by the incessant use of wheel— 
(see James ili. 6)—for the wheel of life, and as to foun- 
tain compare the language of Synesius (in note on p. 
509 and 530 of Taylor’s translation of Plotinus) : 
page 509: 


‘‘But the law of Themis proclaims to souls, that 
whatever soul, in associating with the last of things, 
preserves its own nature free from contamination, 
shall again by the same way [in which it descended | 
be restored to the fowntain from which it was de- 
rived; just as the souls, which, after a certain man- 
ner, are impelled from the other fountain, are, from 
a necessity of nature, collected into kindred recep- 
tacles.’’ 


258 IMMORTALITY 


page 5380: 

‘But as instruments, which are drawn by strings, 
are moved indeed, even when the principle which 
imparted action to the machine ceases to act, yet are 
not moved ad infinitum; for they have not inwardly 
the fountain of motion, but are moved as long as 
the power imparted to them prevails, and is not, by 
being separated from its proper origin, dissolved in 
its progression ...’’ 


Now let us repeat Eccl. xii. 6: 


‘‘Or ever the silver cord (ghehvel, compare Psa. 
Xviil. 5 ‘‘the sorrows or ‘cords’ of hell,’’ Hos. xi. 4 ‘I 
drew them with the ‘cords’ of love) be loosed (raht- 
hak, or rather raghak),—or the golden bowl (g00- 
lah, of the water or spring of life) be broken (raht- 
zatz, compare ‘bruised’ 2 Kings xviii. 21),—or the 
pitcher (kad) be broken (shahvar, ‘shattered,’ comp. 
Psa. lxix. 20 ‘Reproach hath broken my heart’) at 
the fountain (Mabbooag, comp. Isai. xxxv. 7, xlix. 
10),—or the wheel (galgal, comp. Ezek. x. 6 ‘take 
fire from between the wheels from between the cheru- 
bims,’ and James iii. 6 rév tpoxdv THs yeveoews ‘the 
wheel,’ or ‘course’ of nature, ‘‘prana’’ of the 
Hindus)* broken (rahtzatz) at the cistern (bohr, 
pit, dungeon, deep well).’’ 


And is not James’ phrase tov rpoxsv ris yer écews per- 
haps the key to the whole thing; to the chain of existences, 
to the wheel of nature, to the fountain of birth and re- 
birth, to the silver cord binding everything together by 
its fluidie and elastic link ? 





8 Again and again, in that great mystic Epic, the Mahabharata, is “the 
wheel of life’ referred to, and in one place (Acwamedha Parva § XXX1.) 
thus: 

. . . this wheel, that has the quality of Goodness for its circumference, 
Brahma for its nave, and the understanding for its spokes, and which never 
turns back,” 


IMMORTALITY 259 


The Septuagint version of Keel. xii. 5-6 is as follows: 
eo cg OTE eropevOn 6 avOpwros eis oikov aidvos avtov [note this] 
kal €xvkXwoay ev dyopa of komTOpMEVoL, Ews STOV py avaTpary 
TO GXOLWLov Tod dpyvpiov Kal ouvTpiBy Td avOeuov Tod Xpvatov 
kat ouvtpiBy bopia exit mnyy Kal cvvtpoxdon 6 Tpoxos él Tov 
Aakkor, 

We have a new and beautiful figure here for the golden 
bowl, namely the spiral flower-cup (of life), and then (as 
in James) ovvtpoxaoy 6 tpoxos: ‘‘the wheel has run its 
course at the well.’’ And a foreshadowing of the Iny7 
of the Apocalypse. Synesius used yyy as a title of 
Deity in his Hymns. 

Nothing could be more certain than the semi-veiled 
references all along the line. First, the silver cord or 
fluidic link is loosed, or stretched, or ‘‘stretched afar’’; 
then the golden fluted or spiral shaped flower-cup of life 
is disintegrated; then, (pursuing the simile further) the 
vessel which drew of the water from the well of this life 
is shattered; and then at the bottom of the well of this 
life the very machinery is clogged, and the wheel of the 
well of life stops working. 

It is all of the deepest interest. In the Hebrew the first 
letter of the word we translate ‘‘loosed’’ is the letter R 
[Resh: “. | and a very important one, standing for the 
Head or the Principle of things. 

The second letter Ch or Kh or Gh [77, rather than fF 
Tav]| is also a very important one, because its more an- 


cient form was that of a ladder [ or. | referring, I 
take it, first to an enclosed and fenced thing, as the peris- 
prit within the body during life, and secondly the ladder 
by which it climbs back to Heaven. (See the Egyptian 
Book of the Dead.) 


260 IMMORTALITY 


The third letter K [Qoph | originally stood for the 
nape of the neck or the back of the head, and possibly 
has a further occult reference to the brain. I do not 
know. But we may, without forcing things, from this 
erypto-hierogram, construct for ourselves a key of 
“* Head-ladder-head,’’ linking the Divine Principle by 
the ladder to the human head. (Note at p. 131 the ladder 
has three steps!) 

The word as a whole is used freely in the Old Testa- 
ment to indicate distance, ‘‘afar off’’ as in: 


Ps. cil. 12. As far as the East is from the West. 


Ps. exxxix. 2. Thou understandst my thought afar 
off. 


Deut. xxx. 11-12. ‘‘For this commandment which I 
command thee this day, it is not hidden from thee, 
neither is it far off. It is not in Heaven that thou 
shouldest say ‘Who shall go up for us to Heaven 
and bring it unto us that we may hear it and do 
it’... But the word is very nigh thee, in thy 
mouth and in thy heart .. .’’ 


Gen. xx1l. 4. Then on the third day Abraham lifted 
up his eyes and saw the place afar off (the place of 
proposed sacrifice of Isaac). 


Job xxxvi. 3. I will fetch my knowledge from afar 
and will ascribe righteousness to my maker. 


HKzek, xu. 26-27. Again the word of the Lord came 
to me saying: Son of man, behold they of the 
house of Israel say: the Vision that he seeth is 
for many days to come and he prophesieth of 
the times that are far off. 


Isai. xxii. 11. I made also a ditch between the two 
walls for the water of the old pool; but ye have 


IMMORTALITY 261 


not looked unto the maker thereof, neither had 
respect unto him that fashioned it long ago (from 
afar?) . 


Isai. xxxvil. 26. Hast thou not heard long ago how 
I have done it; and of ancient times that I have 
formed it. 

Jer. xxx. 10. I will save thee from afar. 


Thus we ean safely translate of the silver cord in an 
elastic, far-reaching sense, that it was not only ‘loosed’, 
but ‘loosed afar’. 

And so the meaning becomes plainer and plainer, 
and language could not be more carefully chosen, for, 
whilst veiling slightly the more exact meaning in the 
beautiful imagery of the East, the words, when an- 
alysed, rise up to meet us with their open-hearted lov- 
ing interpretation of the secret springs of life; and we 
see man, completing his course in this ‘age’, the sources 
of earthly vitality gone, but linked to the other hfe— 
the real life—by the silver cord, which is stretched afar 
to enable him to mount by that ladder between Heaven 
and Earth, and to continue his course of evolution, em- 
phasised by the anthemion,—the spiral course of his 
continuing nature,—even when the wheel of this life is 
clogged, and no longer raises the bucket of water from 
the fountain for his earthly thirst. 

He is going to the Better Land, the Beyond, the 
Other Side, the blessed AU-DELA, where—his earthly 
task accomplished—saints await to greet him. 


May I, in conclusion, quote from one of our own 
poets of this generation, Thomas S. Jones, junior, No. 
xv of his ‘‘Sonnets of the Cross’’ :— 


262 IMMORTALITY 


THE CATHEDRAL 


Each lonely haunt where vanished tribes have dwelt 

Still holds a time-worn god long overthrown, 

Or ruied temple where dark woods have grown, 
With whose cold shrines warm earth has kindly dealt ; 
For through all passing ages man has felt 

fe has not wandered avmless or alone, 

And here within these walls of hallowed stone 
At last before Love’s very Presence knelt. 


No blood of victims ’round the altar clings, 
Where He whose guerdon was a thorny crown 
Is sacrificed for men perpetually ; 

And gifts of gold are dimmed by greater things,— 
The Bread in pity shared, the Life laid down 
That they who sit in darkness may be free. 


and this from ‘‘Patienece Worth’’ :-— 
SATISFACTION 


I have walked amid meadows, 
Know the golden bowl of morning, 
The tranquillity of her birth. 

I have watched my morning grow 
Unto a day. I have learned 
Wherefrom to sup and surely find 
A cure for thirst. 

I have trod the dust-trod ways, 
Knowing well the lengths of the paths, 
Measuring them by stones 

Upon which I have bruised. 


All of this knew I well. 


Then expectancy chafed me. 

I have watched the hours, 

AWAITING A THING I KNEW NOT, 

YET SURELY FAITHFUL OF ITS COMING. 


IMMORTALITY 263 


Behold I have known the fret 

Of chafing ’gainst the thong 

Of woe. I have been acquainted 

Of woe and a fellow of shadow. 

They are no new friends— 

Yea, dearly old, for I 

Have learned, through their companionship, 
The fellowship of hours, 

The brotherhood of days, 

And the truth of the path. 


I need no sun, for through 

The cloud have I looked 

Upon His heght, which is within. 
Not without me. 

Oh then, am I satisfied. 


To sum up, in the words of Eugéne Nus: 


‘‘The activity of God is eternal as His LOVE. 
It is creating without intermission. 

‘‘Kvery single day orbs are organised, each and 
every day new beings appear; every day con- 
sciences are formed, and each day souls develop. 

‘‘Let us remember that! 

‘“This necessary consequence of the Divine ac- 
tivity will give us the key to more than one of our 
problems.’’ 


‘“The Universe is One. 

‘“The Supreme Being who presides at the cen- 
tre of all things, directing, sustaining and recreat- 
ing all things must be a God of Justice. Else the 
worlds would fall.’’ 


‘“The Universe is a comprehensive WHOLE, sub- 
ject to Law and subject to the same general law. 
The smallest globe in the Heavens is enmeshed and 
engeared in the stupendous whole and in the general 
destiny of all things, and all created things share in 
this solidarity.’’ 


264 IMMORTALITY 


It has been said (Psalm viii. 5) :-— 


‘“Thou hast made him (man) a little lower than 
the angels, to crown him with glory and honour.”’ 


And this has been repeated by the writer to the Hebrews 
(1. 7) in the New Testament, evidently quoting from 
the Septuagint Greek Version, where zap’ éyyéAous is used. 

But note this. The Hebrew is not ‘‘angels’’ — for 
which there is one general word ‘‘Malach’’) — but 
Elohim, and this English rendering of Elohim by 
‘fangels,’’ instead of ‘‘gods,’’ is the single instance of 
such translation of the word, which occurs over TWO 
THOUSAND FIVE HUNDRED times in the Old Testa- 
ment, where it is used for ‘God’ or ‘gods.’ 

We are therefore to read :— 


‘“Thou hast made him but little lower than the 
gods, to crown him with glory and honour.’’ 

Compare St. John x. 34 (quoting Ps. Ixxxii. 6) ‘‘Jesus 
answered: ‘Is it not written in your law: I said ye are 
gods.’ If he called them gods, unto whom the word 
of God came (and the Scripture cannot be broken) say 
ye of him whom the Father hath sanctified and sent 
into the world ‘thou blasphemest’ because I said I am 
the son of God.’’ 

Confirmed in the Mahabharata (vol. ix. p. 738) where 
the Supreme Deity says of a son of man: ‘‘He hath at- 
tained the highest end, an end, that is, which none 
can win, who has not completely subjugated the senses, 
nor by even any of the deities.’’ 


As St. Paul said to the Athenians (Acts xvii. 27-28) :-— 


IMMORTALITY 265 


‘ 


‘. .. In Whom we live and act and are, as also cer- 
tain of your own poets have announced (elpnKacr) :— 

““For we are His offspring,’’ or: ‘‘For His off- 
spring, too, are we.’’ 


(a9 9 


tod (al. TovTov) yap Kat yévos éoper, 
quoting from Cleanthes of Lycia (Hymn. Jov. 5), or 
more probably from the first stanza of Aratus’ famous 
‘“Phainomena,’’ the celebrated work of antiquity 
upon the constellations and signs of the Zodiae, by that 
Cilician fellow-countryman of St. Paul, who lived and 
died at the court of ‘Antigonos Gonatas, King of 
Macedonia, 300 years before Paul’s time. 


Moffat, in his modern translation of the Acts, ren- 
ders thus :— 


‘“We too belong to His race.’’ 
We can also render (with Plato’s authority) :— 


‘For of His species (or stock) too are we,’’ 
yeval vids (Demosthenes) being the opposite to an 
adopted son, like Virgil’s ‘‘Divi genus,’’ or 
Homer’s ‘‘Oetov yévos elvau’’:—‘‘to be of divine de- 
scent’? 
The word yévos is chosen as opposed to os. See 
Pindar, Nem. Od. 6: &y dvépav, ty @cdy yévos 
and 
Pythagoras ada ov Odpoe, exe Oetov yévos earl Bporoior, 
and 
Herodian: eis 8& 7d cov yévos, 


266 IMMORTALITY 


The Book of Wisdom summarises the matter thus :— 


“<The ungodly said, reasoning with themselves BUT 
NOT ARIGHT. Our life is short and dreary, and in the 
death of a man there 1s no remedy ... But God 
made not Death . . . For God created man to be wm- 
mortal... Yea, to know Thy power is the root of 
ummortality.’’ (Wisdom 11. 1,1. 13, 11. 23, xv. 3.) 


FINIS 


L’Envoi 


Arjuna. Lord! of the men who serve Thee—true in 
heart 
As God revealed; and of the men who serve, 
Worshipping Thee Unrevealed, Unbodied, Far, 
Which take the better way of faith and life? 
Krishna. Whoever serve Me—as I show Myself— 
Constantly true, in full devotion fixed, 
Those hold I very holy. But who serve— 
Worshipping Me The One, The Invisible, 
The Unrevealed, Unnamed, Unthinkable, 
Uttermost, All-pervading, Highest, Sure— 
Who thus adore Me, mastering their sense, 
Of one set mind to all, glad in all ood, 
These blessed souls come unto Me. ‘Vetehard 
The travail is for such as bend their minds 
To reach th’ Unmanifest. That viewless path 
Shall scarce be trod by man bearing the flesh! 
But whereso any doeth all his deeds 
Renouncing self for Me, full of Me, fixed 
To serve only the Highest, night and day 
Musing on Me—him will I swiftly lift 
Forth from life’s ocean of distress and death, 
Whose soul clings fast to Me. Cling thou to Me! 
Clasp Me with heart and mind! so shalt thou dwell 
Surely with Me on high. But if thy thought 
Droops from such height; if thou be’st weak to set 
Body and soul upon Me constantly, 
Despair not! give Me lower service! seek 
To reach Me, worshipping with steadfast will; 
And, if thou eanst not worship steadfastly, 
Work for Me, toil in works pleasing to Me! 
For he that laboureth right for love of Me 


267 


268 


IMMORTALITY 


Shall finally attain! But, if in this 

Thy faint heart fails, bring Me thy failure! find 
Refuge in Me! let fruits of labour go, 
Renouncing hope for Me, with lowlhest heart, 
So shalt thou come; for, though to know is more 
Than diligence, yet worship better is 

Than knowing, and renouncing better still, 
Near to renunciation—very near— 

Dwelleth Eternal Peace! Who hateth nought 
Of all which lives, living himself benign, 
Compassionate, from arrogance exempt, 
Exempt from love of self, unchangeable 

By good or ill; patient, contented, firm 

In faith, mastering himself, true to his word, 
Seeking Me, heart and soul; vowed unto Me,— 
That man I love! Who troubleth not his kind, 
And is not troubled by them; clear of wrath, 
Living too high for gladness, grief, or fear, 
That man I love! Who, dwelling quiet-eyed, 
Stainless, serene, well-balanced, unperplexed, 
Working with Me, yet from all works detached, 
That man I love! Who, fixed in faith on Me, 
Dotes upon none, scorns none; rejoices not, 
And grieves not, letting good or evil hap 
Light when it will, and when it will depart, 
That man I love! Who unto friend and foe 
Keeping an equal heart, with equal mind 
Bears shame and glory; with an equal peace 
Takes heat and cold, pleasure and pain; abides 
Quit of desires, hears praise or calumny 

In passionless restraint, unmoved by each; 
Linked by no ties to earth, steadfast in Me, 
That man I love! But most of all I love 
Those happy ones to whom ’tis life to live 

In single fervid faith and love unseeing, 
Drinking the blessed Amrit of my Being! 


BHAGAVAD-GITA (XII). 


Index 


A 


Aaron, 75 

Alpha and Omega, 72 note, 90 

Aleph and Tay, 72 note, 90 

Abraham, Abram, 88, 55, 62, 63, 
67, 260 

Abramites, 44, 46, 54, 60, 62 

Absolute Good, 202 

Absolute Truth, 132 

Abu-Simbel, 56 

Accadian, 65 

Accepting evidence, 253 

Access of folly, 208 

Acquaintance with God, 67, 108 

Act of Grace, 77 

Activity of God, 263 

Acts, 34, 46, 64, 91, 92, 94, 124, 
264, 265 

Acuteness of the Senses, 156 

Adam, 50, 51, 52, 162 

Adamite, 51 

Advanced Spirits, 193, 196. See 
High Spirits 

Advice to the Bereaved, 190 

Aeschylus, 20, 67 

Aethiopia, 4, 36, 56, 59, 61, 83 

PAT aT BOIL 60ST: 

Affirmative, 160 

Africa, 59 

Age-long and Ages, 111, 247 

Aggelology, 248 

Agonies of Crystals, 250 

Ahimelech, 73 

Ahriman, 4 

Akashic Records, 18, 79, 129 

Aknaton, (King) 18-19 

ANSeg aueah 

Alexander-the-Great, 57, 79, 87-89, 
95 note 

‘A little lower than the Angels 
(Gods)’’, 264 

Altruistic behaviour of 
254 

Amazing Orchids, 251 

America, 85, 146 


insects, 


269 


Ammon-Ra, 47, 55, 88 and _ see 
Hammon-Ra 

Amram, 56 

Amramites, 56 

Amraphel, 63 

‘Amrit’ 268. See Nectar 

Amun (or Amen), 4, 56, 57 

Amyot, 55 note 

Analogy, 30, 146, 197, 248 

Analysis, 84, 204, 241 

‘Anas’ (Recueils) 218-219 

Ananias, 80, 92 

Anarchy, 38, 61, 62, 80, 83, 86 

Ancient and Modern Science, 204 

Ancient Synthesis, 65, 204 

Androgynous Dyad, 61 

Angels, 264 

Animal-Kingdom, 161 

Animal-Souls, 156 

PMSA re ae 
255-6 

Anthemion, 259, 261 

Antichrist, 69 

Anti-dogmatic Creed, 205 

Antigonos Gonatas, 265 

Anti-mediums, 215. See Non-me- 
diums 

Antioch, 124 

Antipathetic fluids, 213 

Antipathy, 212, 213-14 

Anti-theocratic, 95 

Ants, 178 

Anu, 4 note 

Apocalypse, 118, 128, 259 

Apollonius of Tyana, 59 

Apparitions, 188-9 

‘*Apports,’’ 140 

Approaching end of Age, 113 

Aptitudes, 199 

Aquarian Gospel, 105, 129-131 

Arabia, 56 

Aramaic, 7 note 

Aratus, 265 

Arbela, 88 

Arbitral Empire of Ram, 54 


184-5, 199, 248, 


270 


Arechdevil, 158 

Aristotle, 17, 28, 30, 178 

Arjuna, 6, 10, 267 

AK OO OOM O 

Armed Insects, 254 

Arnold, Edwin, 5, 14, 72 note 

Arrian, 55 

Ascension, 105 

Ascribing Righteousness to our 
Maker, 260 

Asenath, 62, 63 note 

Asia, O95) ov) 

Nea, BO. TWA Was Pfs) 

Astounding matter, 253 : 

Astral body, 209, 212, 233 

Astral faculties, 210 

Astral fluid, 212 

Astral methods, 236 

Astral plane, 206 (chemistry of) 

Astrictive fluid, 215 

Astronomy, 106, 113 

Atheism, 45, 97 

Athenians, 264 

Athens, 81, 87 

Atlantis, 35 

Atmospheres, 210, 211, 214 

Atom of Divinity, 202 

Atomic state, 120, 198 

Atoms of Crystals, 249 

Atonement, 53 

Attraction, 50. 

Au-dela, 261 

Augury, 70 

Pavey itil, aye} 

Author of Immortality, 247 

Authorised Version, 116, 118 

Automatic writing, 18, 30, 
is} ALEKS, Tee, PALL. 
242 

Autonomous intelligences, 241, 244 

Avarice, 135 

Avestas, 38 

Ayodhia (city of), 438, 55 

Azarias, 80 


See Law of A. 


142, 
226 seq., 


B 


Baal, 4 note 

Stylo, GH, WB, we, 7A, gi@), fell 
88, 98 

Bacillus of Evil, 79 

Back of the Head, 260 

Bandits, 207 

Barabbas, 91 

Bartholomew, St., 204 

Beautiful, the, in Greece, 84 


INDEX 


Bees and Ants, 178, 251, 254 

Being and Not-Being, 159 

Bel, 4, note 88 

Benedictines, 36 

Berlin, 81, 98 

Beroeshith, 49 

Berosus, 3 

Besant, 72 note 

Beth-aram, 56 

Bethel, 62 

Bethlehem, 103 

Bhagavad-Gita, 5, 8, 11, 14, 16 17 
note, 60) 72) note wd ipmeladaa. 
Vie LT Ss 267-3 

‘‘Bible Mystery,’’ 

Biology, 106 

Black Magic, 69 

Black Race, 37, 54 

Blending of images, 223 

Bligh Bond, 5, 142 

Blindness, 99, 256 

Body, Soul, and Spirit, 208 

‘Bohr,’ 258 

Boirac, 223 

Bois de Boulogne, 239 

Book of Counsels, 147 

Book of the Dead, 66, 259 

Borrowing from the Past, 74 

Brahma, 4, 37, 55, 258 note (the 

‘Nave’ of the ‘Wheel of Life’) 

Brahmana, 47 

Brahmanism, 77, 87, 149 

Breath of ‘Lives’, 163 note 

‘Brotherhood of Days’, 263 

‘Bruised’, 258 

Bucket of Water of life, 258, 261 

Buddha, 37, 107, 119, 194 

Buddhism, 87, 90 

Budge, E. A. W., 56 

Bull (Banner of the), 57, 74 


Cc 


49, 159 


Calvary, 28 

Cambyses, 83 

Capital punishment, 150, 158 
Caprices of Crystalis, 250 
Carbonic acid, 198 

Carlyle, 148 

Carpenter, Ed., 18 


Cataclysms, 3, 338 
Catastrophes, 171 
Cats, 255-6 


Caucasus, 55 
Caution, 240 
Celestial messengers, 119, 194 


INDEX 2 


Celtic Bards, 59 

Celtic Books, 42 

Celtic Race, 42 

Centre of all things, 263 

Cerebellum. See ‘Nape’ and 
‘Back’ 

Ceylon, 58 

‘Chafing of Expectancy’, 262 

Chain of Existences, 258 

Chain sot) Hiuids 140,259.) see 
‘Silver Cord’ and ‘Link’ 

Chaldea, 46, 54, 65 

Chandra Ray, 47 

Charchemish, 78 

POWarlecm tueean lac me lO Taupo Samo oF 
231-2, 236 

Chatham, Lord, 93 

Chemistry, 106, 198, 206 (astral) 

Cherubims, 258 

Childlike Faith, 121 (of Jesus) 

(Cimbneh, Bi, UGeIls}, Bir, GE yeh, ase). 
Ue, WB. Wt, Se, OD, WOO, 108 

‘Chloroforming’ their prey by in- 
sects, 255 

CER S Tier Oem 2e OO eo 2a 4 9 1e 
esi. AMON GIALL.. abakish ala), aKaycs 
1B, BOG 

Christ’s formula, 106 

Chronicles, 56, 77, 82 

Chrysalis. 255 

Churchoystitem om ooms CaCO Mm Olam Ot 
182 

Cistern of life, 257 seq. 

Civil Code, 85 

Clairaudience, 119, 141, 216 

Clairvoyance, 141, 210, 212, 216, 
220 e250) and 236) (8s) in a cine- 
matograph), 243 

Clay, sand, soot and water, 250 
(resolved into precious stones) 

Cleanthes, 265 

Clearness of purpose of minerals, 
250 

Clement of Alex., 46, 64 

Clement of Rome, 247 

Clericalism, 73 

Clerke, A. M., 145 

Chimatewmlsomecs 

Clogging the machinery of life, 259 

Coherent Energy, 249 

Coins, 55, 65 

Cold air, 215 

‘Collective creations’, 244 

Colorado beetle, 255 

Common Law unchanged, 18 


~ 
jae 


Communal Assembly, 55 

Companionship of Sorrow, 262 

Comparative facts, 85, 133 

Comparative religions, 3, 
Sey, ee! 

Complexity, 100, 205, 244 

Compressed air, 151 

Conceived without sin, 109 

Condensation, 164 

Confession, 182 

Confucius, 16, 838, 107, 147 

Conjugal relations of animals, 255 

Conscious and Sub-conscious Ego, 
243 

Oonsciousness of 
plants, 249 

Constantinople, 56 

Constellations, 265 

Co-operation, 250 

Consistent plan of minerals, 250 

Continuity of life, 206 

Control of brain and hand, 253 

‘Controls’, 185, 233 

Cooke, T., 22 

Cornillier, 54, 95 note 

Correction of evils, 99 

Coryanthes Macrantha, 251 seq. 

Courage, 200 

Course of Evolution, 261 

‘Course of Nature’. 14, 258 

Courtesy of Crystals, 250 

Crafty, 50 

Cram, 112 

Cranmer, 116 

Crawford, Dr., 141 

Crawford, Lord, 25 seq. 

Creation, 17, 1389, 170 

Creation of man to be 
266 

Creative product, 198 

Creative principle, 160 

Crete, 83 

Critical audiences, 191 

Crookes, Wm., 139, 190 

Cronus, 25 

Cross-correspondence, 143 
226-246 

Cross-currents, 155 

Cross or simultaneous correspond- 
ence, 242 

Ory of love, 110 

Crypto-hierograms, 47 seq., 260 

Crystal spirit, 249 

Cudras, 48 

Cuneiform texts, 64 


30, 96, 


minerals ‘and 


immortal, 


218, 


Curran, Mrs., 95 note, 154 note 

Cutting off of the fluid, 234 

CYCLES, 8, 46,°78, 96,111, 112; 
thik}, thal) 


D 


Dacaratha, 43, 58 

Daily organization of Orbs, 263 

Daniel, 80, 88 

Darius, 88 

Darkness (Tamas), 49 seq., 65 and 
see Hoshek or Hoshech 

Darwin, 250 

IDE wel, GWE, Cr, ‘76s Ws, OS, ae 

Davis; tA. dey Ld. Loe, toe nul to: 
149 

Deductions, 245 

Definition of God, 198, 202 

Definition of Truth, 130 

Degeneration, 211 

Deific life, 131-2 

Deliberate plan (of the Orchid), 
252 

‘De l’Inconscient au Conscient’, 
240 note 

Delphi, 55, 83 

Delpino, 250 

Deluge, 54 

Demigods, 3, 42, 59 

Democracy, 78, 101 

Demonology, 248 

Demons, 244 

Demonstration, 253 

Desire, 6, 47 seq. 

Destiny, 38, 78, 120, 263 

Destruction of books, 42 

Destructive methods, 84 

Detached facts, 245 

Details, 204 

Detroit, 81 

Deucalion, 32 

Deuteronomy, 68-70, 94, 260 

‘Devas’, 139, 158 

Development of Mind, Intelligence 
and Soul, 254 

Development of Souls, 248, 263 

De Vigny, 34 

Devil, the. See Archdevil and 
Satan, and Power of the Nega- 
tive 

Devilish wombs, 135 

Devils, 159, 183 

De Watteville, 5, 6,. 8, 12, 137, 
142 AO 152 164 Loy oe 
186, 191, 214, 221-3 295, 243 


INDEX 


Diabolic plan of Orchid, 251 

Diamonds, 250 

Diana, 87 

Difference between inspiration and 
exhalation of fluids, 216 

Difficulties of communication, 191 

Diodorus, 42 

Direct writing, 142-3 

Director of all, 261, 263 

Disintegration of the golden bowl 
or fluted flower-cup of life, 259 

Disaggregation of Matter, 166 

Distance, 260 

Dives and Lazarus, 21. 

Divine activity, 263 

Divine atom, 202 

Divine blessing, 121 

Divine Breath, 120 

Divine instructions, 124 

Divine Justice, 158. 166, 174 

Divine Light and Truth, 77 

Divine Love, 109 

Divine Master, 68 

Divine memories, 57, 86 

Divine mission, 120 

Divine morality, 85 

Divine offspring, 265 

Divine Oracles, 34, 54 

Divine Origin of Kings, 56 

Divine Paternity, 107 

Divine Perfection, 59 

Divine Principle, 260 

Divine Race, 265 

Divine Science, 40 

Divine Spark, 123, 197 

Divine splendour, 203 

Divine Voice, 248 

Divine ‘Well of Life’, 259, (Pégé) 

Domestic animals, 255 

Dogmatic religions, 19, 26, 
199 

Dogs, 184, 199, 255-6 

Doors of Hell, 134 

Dorian priesthood, 46 

Double-existence, 206 

Double-language, 53. 54 et alibi 

Double-sight, 222, 226 

Doubles, 120, 140 

Doubt, 9,°187, 1448177. 319 eae 
254 

Dragon, 57 

Dream of life, 148 

Dreams, 20, 67, 188, 234-6, 243 

Dreamstate, 235 ‘ 

Druids, 59 


182, 


INDEX 273 


Durville, 140, 194 
Dung-beetles (scarabs), 254 
Dust to dust, 257 
‘Dust-trod ways’, 262 
Dynasty of Ur, 63 


E 


Ea, 4 note 

Earthbound souls, 150 

Earthly thirst, 261 

Eeclesiastes, 49 note, 67, 93, 195, 
257 seq. 

Economy, 97 

Eden, 108 

Education, 59, 84, 180-2, 207, 253 
(in the strictest sect of observ- 
ers) 

Egypt, 3, 36, 41, 44, 46, 47, 48, 
Bae 5seb oO.) bt, Oo, 69,161.62; 
657 61,074. 917; 78, 88, 90,; 103, 
129, 208 

Egyptian demi-gods, 4, 42, 59 

El, 93 

Elastic link, 258, 259-61 

Electricity, 18, 151, 184, 209 

Elementals, 156, 244 

Eleusis, 83 

Elias, 7 and note 

Elijah, 75 

Elohim, 131, 264 

Emerson, 148 

Emilie N., 167, 168, 237, 243 

Enchanted land, 235 

Endowed with life and soul, 250 
(minerals) 

Energy of Crystals, 249 

Enigma, 203 

Environment, 157, 
(appropriate) 

Ephesus, 87 

Epidemics, 171 

Equanimity, 10, 268 

Equilibrium, 16, 115, 179. 

Equipoise, 16, 18, 99, 212 

Hrastes, 12 

Erraticity, 7, 200 

Erroneous reasoning, 266 

Esdras, 81, 82 

Eternal justice, 99 

Eternal peace, 268 

Eternal Truth, 202 

Eternal WORD, 106, 109 

Eternity, 111, seq. 

Ether, 130, 145, 156, 256 

Etheric double, 140 


164, 198, 206 


Etheric origin, 196 

‘Ethics of the Dust’, 249 
Kthiopia See Aethiopia 

JOnnabuoiy, Zk aWay iO, (ley, tha 
Euripides, 115, 148 

Europe, 56, 59, 85, 96 

EVE, 46, 50 

‘Everything is exhaled, everything 


takes life and dies in trans- 
formation’, 197 

Evocations, 87, 182 

Hvolution, °7; 148; 157," 165, 170. 


188, 195, 199, 261 
Evolutionary transition, 255 
Ewing, 215 
Excommunication, 64 
Exhalation, 198 
iapeaxchons, ~ Sieh, BG, WO, We, WR, bie, 

104, 126 
Expectancy, 262 
Exploiting the weakness of in- 

sects by flowers, 253 
Exteriorisation, 184, 

210, 223 
Extraordinary theories, 244 
Extra sense, 18, 212, 255 
Ezekiel, 76, 258, 260 


188, 


i> 


Fabre, J. H., 251, 254-5 
Fabre d’Olivet, 49 

Facts, 132, 149, 152, 2038, 253 
Faith, 29, 129, tS 

‘Faith and Love unseeing’, 268 
Faith and Works, 5, 8 

Faith of Jesus, 121 
Faithfulness of dogs, 256 
Faithlessness, 9. 

Fallen angels, 25, 50 

False Accuser, 160 

Falsehood, 129-131 
Fanaticism, 204 

Faridu-d-’Din Atar, 147 
Far-oft Vision, 260 

Fatality, 213 

Father of lies, 160 

Father of Truth, 247 

Faults, 169, 199 

Feat of imagination, 153 
Fecundating Principle, 51 
‘Fellowship of Hours’, 263 
Feminine Soul of the Universe, 61 
Fertilisation, 252-3 

Fichte, 144 

Fire, 68, 258 


274 


Fixed character of plants in place, 
250 

Fixed principles, 86 

Flame of Knowledge, 10 

Flammarion, C., 148, 226 

Flexibility of mind 201 

Flies, 199 

Flinders, Petrie, 77 

Flower-cup of life, 259 

Flowers, 140, 251 

Fluidic adherence, 184 

Fluidic ambiance, 1483, 
214 

Fluidic and elastic link, 258 

Fluidic antipathy, 213 : 

Fluidic battery, 238 

Fluidic body, 210 

Fluidic combinations, 175 

Fluidic condensation, 164 

Fluidic currents, 184, 215-16, 229 

Fluidic disengagement, 154 

Fluidiec emanations, 153, 216, 223 

Fluidic feeling, 212 

Fluidie force, 189, 143, 175, 193 

Fluidice influences, 139, 214 

Fluidic inhalations, 216 

Fluidie intercourse, 128 

Fluidic interruption, 234 

Fluidic layers, 164, 176-7 

Plnidie-link, -140, (177-7191, 
257 

Fluidic mixture, 139, 154, 214 

Fluidiec origin, 212 

Fluidic power, 214, 233 

Fluidic principles, 203 

Fluidic rays, 173 and See Rays 

Fluidic refinement, 189 

Fluidic spiritual-being, 189 

Fluidic stepping-stone, 235 

Fluidic stream, 52 note 

Fluidie strength, 188 

Fluidic web-track, 231 

Fluidic wires, 223, 228 seq. 

Fluidified rooms, 155 

Fluids, 52 and note 53. 153-5, 164. 
175, 176-7, 184,188, 189, 208, 
210 lope 56 16) A2ak, 234 

Fluted or spiral flower-cup of life, 
259 

Force, 
222 

‘Force of heart’, of minerals, 249 

Forgiveness, 110, 112 

Fo-hi, 53 note, 60 


Iisa, ilg)ale 


194, 


129-30,2097-( Vital) 0210: 


INDEX 


Form, 115 

Form of the Ram, 57 

Form of Worship, 103 

Formless substance, 147 

Fountain of Birth and Rebirth. 258 

Fountain of Life, 257 seq. 

Fountain of Motion, 258 

Fourth dimension, 209-10 

HOxy  Watew 43 

France, 58, 182, 208 

Freedom, 108, 203 

Free from contamination, 257 

Free-will, 157,, 158, 165-6,.e175) 
UW) PA=13} 

Frivolous spirits, 184 

‘From afar I will save thee’, 261 

Fu-mi, 16 

Future, 180, 190, 195, 196 


G 

‘Galgal’, 258 

‘Game of Nimrod’, 79 

Gasoline, 151 

Gaul, 59 

Geley, Dr., 143, 147)-2266240sand 
note, 245 

Genesis, 3, 35, 41, 42, 49) S05 
04, 9095 61, = 6296s aaa. 150-1, 
163 note, 260 

Genii, 244 

Georgia, 55 

Germs, 13, 84, 106. 133. 169, 213 

‘Ghehvel’, 258. See ‘Silver Cord’ 

Ghosts, 118, 120 

Gibbets. 94, 109 

Glastonbury, 142 

Glenconner, 143 

Glory of the Transfiguration, 126-7 

Glowworms, 255 

GOD, 68 et passim. 

God and the Devil, 159 

God-given ‘homing-instinct’ of the 
Human Race, 256 

God-given Synarchy, 73, 78 

God invisible, 150 202 

God of Justice, 171, 202, 263 

God of Science 68, 102 seq. 

God of the Earth, 193 

God-regulated Society, 79 

God the Super-substantial Essence 
which governs everything, 157 

God unexplainable 197 

Gods, 264 

Golden bowl (of life) 257 seq. 

Golden bowl (of morning), 262 


INDEX 279 


Golden spiral cup of life, 259 

Goldenstubbe, Baron, 142 

Golden thread, 105 

Goligher family, 141 

Good Government, 250 

Gospels true, 105 seq., 163 

Governmental Anarchy, 80 

Governmental Atheism, 97 

Governors (of Planets), 193 

Grasshoppers, 254 

Grattan-Guinness, 113 

Gravitation, 149 

Gravity, 14, 151, 209 

Great Britain, 18, 59 

Greatness of thought, 106 (of 
Jesus) 

Greece, 24, 32, 46, 59, 82, 84, 90 

Greek and Hebrew, 104, 115 note 

Group of facts, 245 

Grouping according to 
196 

Growth of plant-life, 176 

Guagamela, 88 

Guiding by suggestion, 157 

Guiding by the ‘impulsions’, 165-6 


H 


Habakkuk, 95 note 

Hades (see Tartarus and Narak), 
Pal 

HAND, the, 95 note, 96 

Hammon-Ra, 55, 83 and see Am- 
mon-Ra 

Hammurabi, 63 

Happiness, 48, 68, 198, 203 

olan. OF 

Hard and soft magnets, 153 

Hariman, 50 

Harmony, 5, 14 seq., 72 note, 132 

‘Haroum’, 50 

Harvests, 167-9 

Hatreds. 213 

HEAD OF THE UNIVERSE. 97 

Head-ladder-head, 260 

Head or Principle, 259 

Headstone, 49 

Heavenly life, 247 

Hebrews, 47, 52. 59, 71, 
Thsig tO Be Tai -o1 

Hebrews, (Epistle to), 11, 34, 58, 
68, 124, 127, 160, 264 

Heliopolis, 68 

Helium gas, 151 

Hell-- 150) 163.5181. 183, 258 

Henderson, Dr. E., 95 note 


progress, 


CA TS: 


Hercules, 87 

Hermes, 64 

Hermes Trismegistus, 76 

Herodian, 265 

Herodotus, 42 

Hestoda, ctu 8, #205421 *seqs, 04.0178 

Hesiod and Homer, (period of), 73 

Hesitation, 223 

‘Hidden Power’, 95 note 

High-priests, 72, 79, 82, 87, 88, 95 
note 

Ich Spirits157. 1558 170, 188-9, 
20052103 

Highway robberies, 207-8 

Hildebrandt, 250 

Hilkiah, 82 

sill, a, JN ales 

Hilprecht, 63 

Hindu philosophy and_ theosophy, 
compendium of, 47, and_ see 
Mahabharata 

indis 4 ers eS 8859, 
258 

Hinton, James, 144 

Hiram, 55 

History, study of. 36, 54, 73, 78, 
TOS), tela}, fi CKO ONG: 

Holy Breath, 60, 95, 130 

Homer 2, 18, 20, 31, 265 

Homing-instinet 255 (of animals), 
256 (of the Human Race) 

Horoscope, 239, 240 

Horses, 255 

EOruse 4) D7 

“Hoshek’, 48, 49 

House of Jad or Yad, 95 note 

Huldah, 82 

Human comprehension limited 202 

Human fraternity, 107 

Human Personality, 194 

lahynonll ay, 12O. Davy 

Hydrogen, 151 

Hymns of Aratus 265 

Hymns of Cleanthes, 265 

Hymns of Synesius, 259 

Hypermetamorphosis, 255° 

Hypnosis, 188, 210 

Hysteresis, 155, 215 


106, 112, 


I 
Tamblichus, 5, 71 
Iceland 59 
Idealistic, 245 
Idealism, 28 
Identity, 149, 195-6, 217, 219, 244 


2716 


I-EVE, 46, 61 

Igneous fluid, 208 

Ikshaukou, 43 

Il, 4 note 

Illusion, 130, 146, 148, 241, 245 

Imagery 257 seq., 261 

Immaculate conception, 109 

Immanent force, 172 

Immorality, modern, 37 

‘Imperator’, 142, 152 

Impersonal Power, 160 

Implacable laws, 78 

Imponderable fluids, 150-1 

Impulsions, guiding by the, 165-66 

Incoherence, 188, 230, 238 

Incredulity, 150, 174, 191 © 

India, 53/5387, 43, 44.46, 155, 58, 
Si), WPA, 53, UR. ee 

Indian Philosophy, 7, 18, 41, 43, 
44 seq., 48, 76, 144 

Indicative of distance, 260 

Inferior Regions, 109 

Infinite Moral Loveliness, 202 (De- 
scription of God) 

Initiative, 242 


Injustice, 138, 166 
Insects, 251 seq. 
Instinct, 216, 249 (of minerals), 


254, 256 
Instructive communications, 253 
Insuperable difficulties, 251 (of 
plant-life) 
Intellectual Pride, 194 
Intellectual processes 
2O4, 355 
Intellectual Religion, 85 
Intelligence of Plants, 250 
Intercosmic facts, 69 
Intercosmic Law, 45 
International Reign of Peace, 46 
Interpretation, 241, 245 
Interrupted proofs, 221 
Interruption of fluids, 234 
Intuitive writing-medium, 186 
Invisible Forces, 151 
Invisible GOD, 150, 202, 247 
Invisible World, 253 
Involution, 170 
Tran, 55 
Ireland, 42, 141 
rissa? 
Irshou, schism of, 61, 62, 69 
Isaac, 38, 260 
Isaiah, 52 note, 68, 75, 76, 92, 94, 
LOA elo 249) note, 258, 260-1 


of Insects, 


INDEX 


Isis, 43 note, 46 

Islam, 37 

Isolating current, 189, 232 

Israel, 37, 38, 39, 43 and note, 52, 
GS Tiled Zone (OMe OO 

Issus, 88 

Iswara, 43 

Iswara-Prakriti, 61 

Italy, 74 


J 

Jacob, 38 

Jad (or Yad), 95 note 

Jaddua, 87-89, 95 note 

Jagannath, 129 

James, St., 5,8, 9; 11, 14,. 84992. 
134, 257, 258, 259 

James, Wm., 145 

Janaka, 9 

Janus, 96 

Japhet, 25 

Jehovah, 61, 69; 472., 76™.02-m0 
(-Nissi) 

Jeremiah, 52 note, 77, 261 

Jerusalem, 74, 76, 78, 81, 87-9, 95 
note, 104, 128 

Jethro, 65, 67 

Jesus, 6, 21, 35, 36, 39, 40, 43, 46, 
60, 67, 70, 88, 96 (lessons of 
and Gospel of), 103, 105, 107, 
108.2 LO9. 1b) a8 eee lel Onmmienie 
123-4, 125, 149,°162, 205, 264 

Jesus and Lamaas, 129 

Jesus and the Church, 107 

Jesus’ death, 109-10 

Jesus’ life, 129 seq. 

Jesus’ mission, 162 

Jesus’ personality, 105 seq., 168 

Jesus’ words, 116 seq. 

Joan of Are, 141 

Job, 20 note, 52 note, 55, 57, 67, 
93, 94, 260 

John Baptist, 7 and note, 108, 119 

John, St.,, 7 note, 11; 67°93 ste 
124, 129, 202, 205, 264 

Jones, Thos. S., 261-2 

Joseph, 62 

Joseph of Arimathia, 122 

Josephus, 88 

Josiah, 77 

Judah, 73 

Jude, 117, 118 

Judge, W. Q., 72 note 

Judgement, 38 

Judges, 71 


INDEX 


Jupiter, 22, 74 and see Zeus 
Justice, passim 
‘The Just One’, 90 seq., 104 


K 


Kant, 144 

Kardec, Allan, 5, 12, 
Ae ee ieee lie) OG 

“shiny 1kGayes sas He) 

Keys to the whole matter, 3, 45, 
258, 263, and see Master-key 

PICHIA LES 

Kindness, 180-1 

King of Macedonia, 265 

King of Saints, 113 

King of Shinar, 63 

‘King of the Ages’, 113 

King of the Nations, 113 

Kings (Chinese), 38, 83, 100 

Kings, (Hebrew), 73, 74, 77, 258 

Kingsford, Anna, 158 

Kippur (Yom), 53 

‘Knowledge from afar’, 260 

Krishna, 5, 6, 8, 60, 178, 267 


ns ya Wo Loe 


L 


Lack of mediumistic faculties, 201 
Lack of remembrance of past lives, 

192, 197 

Ladder, heavenly, 118, 131, 259 
Lamaas Bramaas, 129 

Lamas, 56 

Hambe (reign or).146) 5405. 7 1 
Laneelin, 161, 194 
Laokiun, 16 

Latent mediumship, 185 

Latin Version, 7 note 

Law (the) and the Faith, 81 

Law of Attraction, 5, 14, 50, 150, 
157, 176 
Cohesion, 14 
Co-operation, 250 
oh Pe OS 

ne GOO Om LON 
ieee LAV It Y, > be 

eee arimnonya os tA. 
Interaction, 16 
Law Implacable, 78 

** Intercosmic, 45 

Law of Jehovah, 76 

Die UStICOMm OS 

Jane Nature. 6 

2G Terral ee: 

se §* Perfection, 12 

“* ** Reciprocity, 14 


a6 éeé 


oe 6eé 


oe $6 


Law of Rectification, 98 

‘e ** Repulsion, 14 

HO OS “Shao, Palal 

BS EO THA. UREA SIS 

eae Hemisnmso 4 

Laws of Hammurabi, 63 

Lazarus, 21 

Legal Code, 86 

Lemuria, 35, 54 

Levi, Eliphaz, 34 

Levi (of Chicago), 105 

Mev DeE Ol OOmms 

Levitation, 142 

Liberty, 29, 102 

Libraries, 42, 64, 75, 79, 90 

Life Beyond, 196 

Life of Minerals, 249 

Life of the Universe, 197 

Life-Principle, 98 

Life’s Ocean, 267 

Light, 48, 101, 206, 263 (within) 

Light and Truth, 72 and note, 75, 
Ut, “the, tI, ie, TOO, akOek Ie 

Link, 256,. 257 and see ‘Fluidic 
Link’ and ‘Perisprit’ 

Linked to the Other Life, 261 

Lip-service, 97 

Literary style, 235, 236 

Living Oracles, 34 

Lodge, Oliver, 145 

Logicr 174" 245 

LOGOS, 202 

London, 80 

Loosing of the silver-cord, 261 (et 
antea ) 

Lord of Tet, 57 

Lords of the Flame, 178 

Lost Cause, 75 

Lost Gospel, 247 note 

Lo-tsong, 16 

LOVE, 60, 106, 107, 108, 109, 110, 
151, 201 and 263 (of God), 202, 
268 

‘Love’s presence felt,’ 262 

Luke, St., 7 note, 21, 94, 110, 124; 
127 

Luminous Spirits, 200 

Lunar years, 113 


Lustres, 3 
M 
Macedon, 79 
Machiavellian plan, 251 (of Or- 


chids) 
Maeterlinck, 146, 250-3, 254 


Magnetic currents, 155, 175, 209 


Magnetic influence, 208 


Magnetism and Magnetisers, 139, 
AO 6 elon Lo eS OME OSR 
AOS ale 

Magnets, 15, 153 

Mahabharata, 17 note, “47; 140; 
149, 258 note, 264 and see 


Bhagavad-Gita 

Mahaffy, 24 note 

Mahomedans, 87, 204 

Mahomet, 107, 119, 194 

Majority rule, 99 

‘Malach’, 264 

Male and female, 17, 247. 

MAN. 1, 129 

Manetho, 42, 47, 64 

Manifestations, 117, 118, 130, 140, 
LOOP abo Lomo ae 47 

Man-made laws, 96 

Manou, 43, 107 

Man’s ‘long home’, 257 

Mantis, 254 

Manuscripts, 42, 45, 127 

Many mansions, 110, 116, 118 

Marky Stje7, 215. 126-7 

Martyrdom, 83 

Masculine Spirit of the Universe, 
61 

Master-key, 81, 95 note and see 
Keys 

Materialisations, 31. 120, 123, 139, 
TAO 1S 851645) 176) 185, 188-9, 
190 

Materialism, 12, Pats}. AAG WSL, IS. 
AAD, POL 

Matter, 145, 164 LG Ope Ol OSs 
208 (from Beyond), 210 

Matthew, St., 6-7, 11, 52, 66, 91, 
9S 91125 1245 127,.255 

Mechanical writing-medium, 186 


Mechanism of Raps 142, 215-16 
Mediator, 4, 16 
Mediumistic power strengthened, 


233 (by one’s native air) 

Mediums, 139, 142, 153-4, 164, 
W785 USS OR 2 Oe omme lion 
PANG PAD, PL, DAD 

Mediumship of animals, 184 

Megiddo, 77 

Melchisedec, 58, 62 

Memory, 84 

Memphis, 83 

Mental inertia, 220 

Mental science, 30 


INDEX 


Messages from the Unseen World, 
253 

Messiah, 7, 35, 66, 116, 180 

Messianic hymn, 104, 115 

Metagnomy, 223 

Metamorphosis, 126, 255 

Metapsychic sphere, 245 

Microbes, 208 

Midian, 66 

‘Miévre’, 235 note 

Migratory birds, 256 


Mineral Kingdom, 7, 161, 248, 
249-50 

Minerva, 78, 87 

Minority rule, 99 

Misael, 80 

Misfortunes of crystals, 250 

Mission des Juifs, 4, 34 

Mithra, 4 

Mixed Fluids, 139, 154, 214 

Mixed Philosophy, 205 

Mixture of double-sight and psy- 


chometry, 222 

Modern Science, 45, 204 

Moffat, J., 94, 265 

Molecules of matter, 120, 208 

‘Monai’, 116 

Monuments, 65 et passim 

Moon, the 203 

Moore, Admiral, 176, 204 

MORAL SYSTEM ONE, 183, 194, 
202 

Morality of animals, 255 

Morals of insects, 254 

Mosaic traditions. 73, 74, 110 and 
see below, ‘Moses’ 

Moscow, 81 

Moses, 4 18 24-25, 34, 36, 38-43, 
46-7, 50-4, 56, 60-70, 74, e2eqe 
IMOMste, Tey 9 

Moses and Jesus, 36, 40, 49, 70 

Moses to Solomon, 78 

Moses (Stainton), 4. 5, 1369042, 
NS 2 

Mud and Slime resolved into 
precious stones, 250 

Muller, 250 

Multiplicity of Religions, 53 

Mummification, 208 

Muscular control ,143 

Musset, Alfred de, 235 

Myers, 194 

Mystery of Iniquity, 73 

Myths, 20, 26, 27, 82 


INDEX 279 


N 


‘N’ rays, 173 

Nahash and Nahusha, 50 

‘Nahar’, 52 note 

Nahor, 62 

Naked, 50 

Nape of the neck, 260 (i. e., Cere- 
bellum) 

Naraka, 384, 135. 
and Hell 

Native air, 233 

‘Natives impartially of 
Worlds’, 29 

Natural Law, 206 

Natural Science, 206 

Necho or Nekau II, 77 

Nectar, 251 (see ‘Amrit’, 268) 

Negative current, 16, 18, 120, 215 

Nemesis, 55, 78 

Neo-Ramides, 60, 62 

‘Nephesh’, 51, 249 note 


See Tartarus 


Two 


‘Neris’, 221 
Nervous system of insects, 254 
Nether Road, 134. See Hell, 


Narak, Tartarus 
New York, 80 
Nimrod, 59, 61, 79 
Nimrodie Empires, 103 
Nimrodism, 83, 97, 103 
Nineveh, 61, 77, 81, 98 
Niobe, 32 
Nippur, 63 
Nitrates, 139 
Nobility of crystal life, 249 
‘Noise’, 219 
Non-collusion of Mediums, 242 
Non-mediums, 156,175, 215 
Normal condition, 224, 243 
Not-Being, 159 
Nuclei, 151 
Numa, 96 
Numbers (Book of), 56, 66, 67 
Nuptials of insects, 254 
Nus, Eugene, 105, 263 


Oo 


‘Oarum’, 50 

Objective utterance, 28 

Observers, 81, 253 

Obsessors, 184 

Obtuseness, 254 

Occult in the N. T., 115 seq., 248 
Occult reference, 260 


Occult to be viewed as a Whole, 
204, 244-5 

Oligarchy, 78 

Olympiodorus, 64 

Omnipotence, 131, 171 

On (city of), 63 

One Soul in two Bodies, 247 

One Way and One Truth, 96 

Opals, 250 

Opinions, 245 

Oracles of God, 125 

Oral Law, 39, 64 

Oral transmission, 16, 44, 54, 66 

Orchids, 251 

Organic structure of the Orchid, 
251-3 

Origen, 177 

Origin, 49, 56, 96, 258 

Original Darkness, 48 

Original Sin, 163 

Ormuzd, 4 

Orpheus, 4, 18, 42, 64, 84, 107 

Osiris, 4, 46 

Osiris-Isis, 61 

Our glorious inheritance, 257 

Outsiders, 222 

Owen, R. Dale, 143 


P 
Palestine, 46, 55, 90 
Paley, 24 
Pallas-Athene, 87 
Pandora, 25 


Pantheism, 106 

Paradoxes, 13, 160, 169 

Paralysing the prey of insects, 254 

Paran, 68 

Paris and Wimereux, 228 seq., 243 

Parmenio 89 

Passion (Rajas), 48, 134 

Past existences, 213 et alibi 

Patience Worth, 95 note, 154 note, 
262-3 

Patriarchal Age, 3, 25 

Patriotism, 183 

IPE UL his, th, Oy Mah, we, Ge, Oe, web 
Wilk, blk, Ae. TS, za, Boel 

Pedukhonsu, 77 

Pégé (title of Deity), 259 

Pend Nama, 147 

Pentateuch, 74 

Rerfectipilityes DLO y 11s 
Gio sels Opened a 

Perfumes, 252 


12, 59, 


280 


Perisprit, 140, 141, 175, 177,192, 
L932 Olea 0356 206.20 8-9 021.0, 
255, 259 

Perisprital body, 210 

Perisprital brain, 193 

Perisprital faculty, 212 

Perisprital influence, 192 

Permanent progress, 200 

Persephone, 22 

Persians iG 44 4 Oar OAD Om Oem oe 
88, 129 

Persistence of Crystals, 249 

Personal Devil, 58 seq. 

Personal God, 197 

Personal Religion, 205 

Personality of crystals, 250 

LEXIE tSig, Waele, abies ee Ws. My 

Petersburg, 81 

Phaeton, 32 

Phantoms, 147 

Pharaohjeoo G2. 

Phenomena, 27, 45, 144 seq., 150, 
WOO, Bilis, Bie, Be. wine! 

Philo, 46 

Phoenicians, 4 note, 59, 65 

Phoroneus, 32 

Pictures in the Beyond, 185, 199- 
200 

Pigeons, 256 

Pilate, 91, 94 

Pilgrimage of Man, 257 

Pilgrimage of Spiders, 254 

Pindar. Osa Oo 

Pineal eye, 141 

Piteliaeoes 

Pitcher of Life broken, 257 

Pitt. See Lord Chatham 

Plan for the World, 121 

Plan of crystal life, 249 

Plan of the orchid, 252 

Planets, 193, 198, 200, 201, 202, 
203 

Plant life and soul, 
250 seq., 249 note 

Dlstow 28, 50 sole oow4 ode) lemOU: 
94, 115, 144, 147, 151, 163, 178, 
265 

Plotinus, 30, 58 note, 147, 257 

Pluto; 22 

Politeness 
tals, 250 

Political Anarchy, 838 

Political Machine, 73 

‘Poltergeist’, 140 

Polybius, 115 


Gu OMe Or 


and courtesy of crys- 


INDEX 


Positive current, 16, 18, 120, 215 

Post-resurrection title, 94 

Potipherah, 63 

Power, 100, 129-30, 211, 258 

‘Power and Glory of the Lord’, 
2a 

Power of Death, 160 

Power of locomotion, 249 

Power of the Affirmative, 160 

Power of the Negative, 159-60 

Power of Vision, 210 

Powerful fluids, 208 

Powerful Mediums, 192 


“Prana, 258, aud a SeCemmmavatal 
Force’, 209 
Prasada, 60 


Pratishtana (city of), 438, 55 

PYrayier,unt lon | Os ect) eeden 

Predestination, 212 

Pre-dynastic Egypt, 4, 42 

Pre-homeriec literature, 24 

Preparation, 65, 200, 218, 228 

Preserving fluid, 53, See Pitch 

‘Prickings of Desire’, 10 

Pride, 194 

Primitive Revelation, 1-2, 108 

Primitive Synarchy, 84 

Prince Drew l3 7 

Principle and Harmony, 132 

Principle of Creation, 160 

Principle of Justice, 158 

Principle of Righteousness, 104 

Principle of Union, 211 

PRINCIPLES, 12, 15, 17 and note, 
18;° 36, 4959950; 515 2eeO ceo 
83, 85, 86, 96, 98, 99, 104, 258, 
259 

Probabilities, 212 

‘Probing the Ether’, 256 

Progress, 150, 156, 165, 169, 170, 
174, 177, 180;  1L83s19StaloG 
200, 204, 206, 207-8 

Progression, 258 

Progressive tarrying-places, 116. 
See ‘Monai’ 

Promiscuous surroundings, 196 

PROOFS, -'30, 53, 5127, 139 90 cGs 
190, 195-6, 206, 2120217 Seean 
246 

Propagation, 250 

Protomedean, 65 

Psalms, 61, 67,75, ' 258, 260) 264 

Psyche, 249 note. See ‘Nephesh’ 

Psychometry, 212, 222-3 

Psycho-physiology, 244 


INDEX 281 


Pthah, 4 
Ptahhetp, 147 
Ptah-Tanen, 56 
Punishment, 38, 
211,225 
Puranas, 38 
Purgatory, 21, 163 
Pyramid, 55 
Pyorhia., 32 
Pythagoras, 18, 51, 65, 83, 84, 
IMO, abs, AGS ALAS. PAGS 


Q 


MEMO), AMG}, AW@al. 


‘Qualities’, 16 

Quality of Goodness, 258 note 
Quartz crystals, 250 

Queen of Sheba, 56 
Questions, 237 

Quick thinking, 154 and note 


R 


Ra, 4, 43 note 

Rajas (Passion), 48 

RAM, 46, 47, 54, 55, 57, 58, 59, 
O250.1 25-14, 408," 88 

Rama, 55 

Ramadan, 55, 57 

Ramanitai, 56 

Rambaioi, 56 

Rambakia, 55 

Rammamah, 55 

Ramses, 55, 56 

Ramya, 56 

paps:, 141) 158-4. PAIey, PIPIIb 

Ratiocination of plants, 249 and 
note 

‘Rays’, 95 note, 128, 173, 205 and 
see Fluids 

Reaction, 28 

Real Socialism, 168 

Reasoning power of animals, 249, 
255-6 

Reconstitution of Fluids, 220 

Recreating, 263 

Red Race, 37, 54 

Refined fluids, 189 

Regulated combat, 77 

‘Reigning in the Egg’, 56 

Reincarnation, 5, 6, 14, 120, 150, 
161-2166 -174, 213, 219, 258 

Religions and Sciences and Philo- 
sophies, 206 

Religious liberty, 79 

Religious sentiment innate, 193 

Remorse, 199, 200-1, 211 


Renunciation, 268 

Reorganization, 210 

Repenting and retouching, 250 

Residual power, 214. See Hyster- 
esis 

Resurrection, 123, 194 

Return of the Spirit to God, 257 
seq. 

Revolution (French), 168 

Rhamnus, 55 

Rhea, 25 

Rhemish Version, 115 

Riddles, 79 

Ridicule, 206 

Right to the Light, 206 

Righteousness, 84, 104 

Rigidity of Perisprit, 201 

Rivers, 52 and note 

“Roesh’, 49, 259 

Roman Catholics, 
238 note 

Roman decadence, 180 

Roman Empire, 100 

Romanes, 146 

Rome, 56, 79, 81, 83, 98, 101, 103 

Root of Immortality, 266 

Rothschild, 80 

“Rouah’, 49 

Roudolphe, 168, 172, 200, 222, 224, 
226 seq., 246 

Royal Road, 109 

Rudimentary Humanity, 199 

Rule of Life, 133 

Runic MSS., 42, 64 

Ruskin, 18, 19, 102, 249, 254 

Russia, 98 

Russian Soviet, 167 

Ruth, 49 note, 56 

Rutherford, Sir E., 151 


163, 182, 206, 


Ss 


Sacerdotal Office (true), 72 

Sacred Books, 65, 104 

Sacred Knowledge, 64, 133 

Sacred Rams, 56 

Sacred Synthesis, 64 

Sagacity of plants, 252 

Saint Yves, 4, 34, 35, 36, 42, 43, 
44,46, 49,53, 58, 59, 60, 61. 
G29 O45 OO mei Oss 14 Oa hed, 98, 
105 

Sais (priests of), 31 

Sakya-Mouni, 60 


* Salem, 58 


Samaritan Version, 41 


282 


Samos, 83 

Sypornieyl, Iya), pil, 7A, 73" 

Sanchoniaton, 42 

‘Sandhyakala’, 112 

Sankhya (system), 8 

Sanskrit, 17 note, 24, 65 

Sapha, 88 

Sapphires, 250 

Sarah, 62 

Sargon, 74 

Satan, 109, 159 

‘Sattwan’, 48, 72 note 

et Oleic 

Scandinavia, 59 

Scapegoat, 80 

Scarabs, 254 

Scattering of fluids, 214 

Scepticism, 29, 45, 144, 201 

Schama, 4 note 

Schiller, 145 

Schism, 54, 59,:61, 69 

Schuré, 55 note 

Science, 36, 44, 45, 46, 51, 54, 55 
64, 68 (God of), 69 (of the 
Temples), 88, 99, 106, 120, 148, 
Lolo 04a? OG meer 

Science of Life, 106 

Scientific Law of Govt., 87 

Scission of Israel’s tribes, 73 

Seal of the Word, 109 

Seamless garments, 122 

Secondary importance, 245 

Second-Self, 242-3 

Second-sight, 226, 228, 243 

Secret Books, 80 

Secret Societies, 83 

Secret Springs of Life, 261 

Seir, 68 

Selective character, 99 

Selective path, 213 

Self-denial (of crystals), 250 

Selfishness, 109, 165 

Self-respect, 180-2 

Semi-mechanical writing Medium, 
186 

Semitophobia, 80 

Sense of smell, 184-5, 255 

Sensitiveness, 197 

Septuagint 41, 51, 61, 92, 93, 115, 
259, 264 

‘Serin’, 221 

Serpent, 25, 50. 

Serpent-curse, 50 

Service, 102, 103, 115, 267-8 

‘Shadeh’, 51 


See Nahash 


INDEX 


Shakespeare, 26 

Shamming death, 255 

Sharp, Dr., 176 

Sharpened intellectual 
255 

Shattering of the vessel of Life, 
259 

Shekinah, 117 

Shelley, 148 


processes, 


Shinar, 63 

‘Silver-cord’, stretching of, 194, 
257-61. See Perisprit 

Simian ancestry, 161 

Simplicity, 205, 224 

Simultaneous action from  hoth 
sides, 211 

Sinai, 34, 68 

Siva, 4 

Slippery sides of the Orchid’s 


chamber, 252 

Smallest Globe is enmeshed in the 
Whole, 263 

Smoke, 164, 210, 225 

Snow, 250 

Socialists, 167-9 

Socrates, 18, 19, 28, 30, 107, 151, 
163 

Solar years, 113 

Solidarity of all things, 263 

Solomon, Wo.) (45m0e 

Solon, 31, 32, 84 

Somnambulism, 146, 210 

Son of God, 264 

Son of Man, 260, 264 

Son of Man and Son of God, 90 

‘Sonnets of the Cross’, 261 

Soothfastness (Sattwan), 72 note, 
258 note (Circumference of 
Wheel of Life) 

Sophocles, 67 

Sorcery, 69 

Sorrow, 262-3 

Sorrows of Hell, 258 

Soul-life, 161 

Soul of plant-life, 249 note 

Soul uncontaminated, 257 

SOULS, 7, 12, 25, SI 76.84 Lone 
108, 109, 118) 13s 4 Oe 
161; L621 70.7 Teel 9 Oem one 
193-4, 197, 198, 200, 209, 224; 
247, 248, 255 (approximating), 
PAT, PASS 

Sources of Earthly life gone, 261 

Space, 203 

Spain, 59 


INDEX 


Sparta, 98 

Special conditions, 224 (for pro- 
duction of Spirit-phenomena) 

Special Mediums, 176 

Specialism, 84 

Speculation, (summit of), 28 

Spiders, 228, 254-5 

Spiral, 259, 261 

Spirit, a composite, 209 

Spirit-advancement, 199 

Spirit and Matter, 179 

Spirit-aura, 141 

Spirit-communicants, 6, 7, 30, 119, 
149, 156, 164, 184-5, 211, 217, 
219, 221, 225 

Spirit-doctrine, 183 

Spirit-guides, 20, 157, 165-6 

Spirit-lights, 141, 227 seq. 

Spirit-manifestations, 138, 256 

Spirit of History, 37 

Spirit of Jesus, 126 

Spirit of Life, 160 

Spirit of solidarity, 71 

Spirit of the Affirmative, 160 

Spirit of the Truth, 120 

Spirit of Worship, 71 

Spirit-operators, 176 

Spirit-personalities, 244 

Spirit-photography, 139, 222 

Spirit theory, 244 

Spirit-writing, 236, 237. 
Automatic 
Writing 

Spiritual fluids, 192 

Spiritual progress, 150, 165 

Spiritualism, 136 seq. 

Sponge-like characteristics of Me- 
diums, 216 

Sprengel, 250 

Spring of Life, 258 

Stable Nuclei, 151 

Stagnation, 82 

Steadiness of purpose of minerals, 
249 

Steam, 150-1, 173 

Stephen, St., 91 

Stigmata and Pollen, 252-3 

Stone symbols of the Ram, 55 

Stones on the path, 262 

Strabo, 46, 56 

Stretching of the 
259-61 

‘Struggle for life’, the, 250, 254, 
255 


And see 
Writing and Direct 


‘silver-cord’, 


283 


Study and observation of Orchids, 
252 

Styx, 23 

Subconscious, 136-7, 143, 153, 164, 
219, 224, 236, 2389, 243, 244, 
256 

Subconscious creation, 245 

Subjugation of the senses, 264 

Subordinate forms, 249 

Subtieties of the Law, 104 

Sudan, 56 

Suffrage, 99 

Suffragettes, 236-7 

Supernatural, 118 

Super-sense, 255, 256 

Superstition, 45 

Super-vision, 210 

Supreme Being, 263 

Supreme Deity, 264 

Supreme Destiny, 106 

Supreme Truth, 194 

Sustainer of all, 263 

‘Swarga’, 135 

Swedenborg, 6, 149, 203 

Symbolism, 58, 88, 95 note, 
146 

Synarchy, 38, 89, 54, 55, 58, 61, 
G2, 66, 71, 73, 78, 84, 86. 90; 
97 

Synesius 58 note, 257-8, 259 

Synthesis, 64, 65, 85, 86, 142, 153, 
204 . 

Synthetic interpretation, 245 

Syria, 56, 59, 88 

Syriac, 7 note, 128 

Syro-Greek, 128 


126, 


T 


Table-turning, 142, 158, 215 
Talmud, 60, 82 


‘Tamas’ (Darkness), 48 
aa One Onmela (| 
Targums, 41 


Aberoeeietsy. Brl, tela 

Tartarus, 22, 25. See ‘Narak’ 
‘Tattwa’, 17 note 

Taylor, 30 note, 58 note, 151, 257 
Tchuang-tze, 16, 17 

‘Tehilah’, 49 note 

Teixeira de Mattos, 254 
Telepathy, 241-2, 243-4 
Temperament, 169 

Temple Courts, 104 
Temple-lore, 75, 78 


284 


Temples, 32, 86, 42, 44, 54, 55, 
59, (60; 64,.°657 67, 694.15) 674; 
79, 88, 87, 88, 108, 129 

Tennyson, 79, 149 

Terah, 62 

Terrene cycles, 112 

Terrestrial fluids, 188 

Terrestrial ideas, 197 

Terrestrial senses, 198 

Terrestrial spirits, 189 

Tests, 123-4, 143 

Thebes, 83 

THEOCRACY, 44, 59) (6177.78 
(true), 81, 98 

Theocratic power, 72 (source of) 

Theodotus, 123 

Theosophists, 35, 
178,. 205 

Thibet, 56, 58 

Thirst, 261, 262 

Thomas, St., 123 

Thought-power, 202 

Three steps to Heavenly Ladder, 
260 

Thummim, 120 

‘Thworestara’, 29 

Tides, 180 

‘Tien’, 17 

Timothy, 67, 113, 118 

Titans,; 29 

Tranquillity, 262 

Transfiguration, 7 note, 126-7 

Transformation, 197 

Transformer, 153, 185 

Transition, 168-9, 207, 255 

Tree of lives, 163 

Trinitarian Synarchy, 78 

Trinity, 4, 17, 18 

Troward, Judge, 49, 95 note, 159, 
170 

Troy, 87 

seinem, (), ale}, alteh Pie, cl, 1A <1). 
SOS OOo Oe Oo en OA mL OOs 
120 (Spirit of), 130-1, 1382-3, 
174, 194, 202, 205, 207, 247 

Truth and Justice, 99 

Truth, fraternity and justice, 109 

‘Truth of the Path’, 263 

Truths, 152 

Turanians, 58 

Turks, 204 

Two kinds of fluids 
Astral), 212 

Tynedale, 116, 117, 118 

Typhoeus, 25 


156, 165, 174, 


(Vital and 


INDEX 


Typhon, 4 
Dy Te WOON Onno LameOre 
U 
Unbelievers. See Incredulity and 
Scepticism 
Unconquerable purity of vital 


power (of crystals), 249 
Unconscious, 187, 188, 220, 236 
Understanding, 129, 131 
Undesigned coincidences, 

note, 219, 224 
Unfavorable surroundings, 165 
Unicorn, 57 
Unity of Worship, 59, 61, 88 
Universal Alliance, 46 
Universal Belief, 1 
Universal Harmony, 14, 15 
Universal History, 67 
UNIVERSAL LAW, 5, 14, 16, 44, 
68,101, L381 (Ow L744 one coe 
Universal Man, 51 
Universal method of Justice, 838 
Universal Soul, 37 
Universal Social State, 54 
Universal Spirit, 149 
Universal Theocracy, 54 
Universal Truth, 29, 76 
Universe is ONE, 263 
Unknown God, 201 
Unmanitest, 267 
Unmoral, 255 
Unrepentance, 158 
Unseen World, 253 
Unselfishness, 250 
Unsympathetic circles, 191, 

Zoe: 

Untruth eGo ee 7 
Unwavering instinct, 254 
Ur, 63 

Uranus, 25 

Urim and Thummim, 72 and note, 

TOE Ome 
Uttermost repose, 9 


95 and 





Pik ive 


V 
Vapour, 198, .210 
Vedas, 24,°38 and see Bhagavad- 

Gita 

Vegetable Kingdom, 161 
Veiled meaning, 116, 261 >, 
Venus, 178 
Veracity of Vision, 20 


INDEX 


Vettelini, 54 

Vibrations, 130, 154, 164, 166 

Vicarious sacrifice, 69 

Victoria, 96 

Virgil, 265 

Vishnu, 4 

Vision, 20, 173, 199-200, 212, 224, 
260 

Vision of Truth, 84 

Wisions. 200 Ofs0 Loo welaie 
S108 212. 216,227 

Vital force, 209 

Vital fluid, 212 

Vital power, 249 

Voluntary and involuntary, 243 

Vulgate, 41, 51 


Ww 


War, 40, 61, 97, 100, 171, 206 
Washington, 98 

Wasps, 254 

‘Watching the Hours’, 262 
Water of Life, 258 

Watteville, de. See under D. 
Weather conditions, 184 
Weight after death, 192-3 
Weight of ‘Double’, 140 

Well of Life, 259 

Western Science, 44, 61 

Wheel of Life, 257 seq., 258 note, 
ee OL 

Wheel of Nature, 258 

‘Wheels’, 258 

Whitman, Walt, 18, 26 

White Race, 54 


186, 


285 


Wholeness and Oneness of the 
Universe, 263 

wravelnar, bie), alaliss, bab 7, alas} aay, 

Will-power, 30, 138, 175, 179, 195 

Winged insects, 255 

Wireless, 151 

WISDOM, 3, 9, 15, 18, 40, 60, 64, 
G5, 216.16, SL, 129,151 

WISDOM and SCIENCE, 99, 102 

Wisdom (Book of), 266 

Without Beginning, 172, 198 

Woman Suffrage, 99 

Womb of Time, 90 

Word is nigh, 260 

Work, 178, 180-1, 267-8 

Workshop of the Universe, 173 

Wriedt, Mrs., 176 

Writing-control, 233 

Writing-Mediums, 185 


Ys 


Yad and Yod, 95 note 
‘Vane! (Andee v in, 27-18 


IO Cue) 
‘Yom Kippur’, 53 
NAIM, De! 


Z 


Zacharias, 7 note 
Zechariah, 49, 93 

Zeno, 107 

Zeus (and see Jupiter), 25 
Zodiac, 112, 265 

Zoroaster, 4, 50, 60, 107 
Zosimus, 64 





Index of Biblical Quotations 


CrOMORTS gel e el entice 4. 6.16 ah ceeds a suetigers 49 
tho, SAS le Bi A en de RA reek Pi 49 
Te, «AAU “hr A Prick me RM Ba ae oA 5d 
‘The foal Ge ae oar es 163 note 
TH SONG ie enon leet ene eee 163 note 
ee Os A Rea aes ewe mn, cid: 52 
100, MEATS 2 ee ie tn et 50 
Thies NW A ae ke a ee he an en Al 50 
Tie, eI ie rac a ae ee oe 163 note 
Wa 93 BAGG SLGIGIB ae eo arora ce nenee Diy PAID 
Wil, Gla 58 Riser nee Sag ae a ae 53 
Will PARP cee tiara ce 163 note 
OES) th OMenr ae ates, ce date cc 61 
SOOO Manito ce. cloktce 2 ake c 62; 63 
Seiti, dl "4 Geiger eee 63 
neilils,. (aL ISP) cane Rete Mage ney Beat ae » 
STH ts “eae tea oes Se Wa eed ve 49 note 
Ro VAM MUSES GA) eotaits ive! Se? ro uc conte oh smert 62-3 
SN ECON AER eee oe ae get ge a 63 
SQM Tapa. pace eS ee ery eee 65 
TOTS IR 3 Di yee ole ee pee, Oe ee 260 
Srl By 7 La es ae eh oR RP cs 49 note 
wal ble: 92459 EC) ee err 62-63 and note 
EEC OC emai Cme Ma el tea oct ee ak meet 65 
TT hese “ae A le RR aa ml eR A 66 
Tay LUO ee Ae ad eae a 66 
Whe ZO 3 aah eee een ee ee ee 56 
Save, QUE See eer ee a eee 67 
exer Ulees Ol pews sas sas GP. Be, AOE 
ReNENGH VME O23. On cle AO. chee che, 126 
Soll, QUGDS7O7 lion 9 eas ace Se ne a een ae 66 
TSnaliiad bys” SRE PATE Eyre coenae aeae oe 56 
CRIA Va CAS ae he te ee ee 66 
ih Ihe ae ones Wr Caer ae 2p ET ae ne ae 67 
Depa xviii. 39. seq. 40-5 eee 69-70 
REX pies Mee te Te Se cee ee 94 
ieaepraiy ond Gal Gon Bae ee ee a kee Sree os 260 
BER SCUTIAMN LCD pres ey orca see oie eee: 68 
AGVARTEy «Sah iee PAE Ca ere neem ikte le 56 
SCS GS eae eae Oawrens te oe, ah peat See, Tl 
EDULE e mri Nea omer Cote pen ae 49 note 
Amer, O Dreyer seg be sac aie ave 2 ha) vas 56 
ik (Sepak, Aiabhly Ua ORR ry oe ee ee TAL 
alk. (iMG Ie mei (i eee MR Me eee rs nae 72 


ES 8 MRR LoL ge Re eee 13 
REC eX | ORR eg en ae eres ie 
PZ eenitls Ooh Ol Lats. 6.6 & a evods 49 note 
BAG Bolg Wan he Oe Or er nanan MEAS mango toks Gee 13 
Ub atk WH) S50 65606060 8c 74 
EX VLLL aoc ae cote ee ene eens ae 258 
XXT US | O22 0 eee eee een aa TTF 
ICON Rapa Shy OBE es oe 56 
Ze Chron weExcivenS [eos Ut, G2 
POG aii OD Sad IRE OR AG yy he a aU 
OW ahh, 2 ss as cog aa dag a se} TORO 
1 Aa Pa ee ees he Oe a ae tee 93 
KLIK) eee Mee seer a ate Marke Ieee 67 
MK KU POD erty ee, eee eee ye 
7 ON Nat Sach pe Ran OM pees AP ae Re 260 
>) PU est} ait ane en ean ee Pra Poe Nite 3 ck ae 20 
PSA Gav 11a ne ee 264 
SVL 1s We eae ae cero a eee 258 
DOGO Ofer ra ae rich bas Gi kOL ees a NG ok Gre 67 
Bo. Wy MH NAC Psa area ee GEOR RNC heen ore 61 
XII ROR ees eos Peden ho ee eae ane ie 
[ESTED 0 Meee oe reek ie coe ae 258 
LX SK11 es O mere ore eediact oe eee eee 264 
CULT Ap 2 are ct he etna ns 260 
CORINA Ke Os Ce ee a Be, een te 260 
yee Vee Gee eae a ee 49 note 
VCC tbat: AAG Sra oho elt Gch els. & RA 67 
Sy nU Ns teil Se nen ear rene eS ais ba oe 93 
gi MES Sees coer coe ee, eae oe 49 note 
Pane Da he Specie ee eee 195, 257 seq. 
JESE hated, PANS bf Bite mot tA & mae 249 note 
Bel Gr Mass elise oper res Bees Ae A ga oe 104 
Sah men ty malay aay tee WN eee et ae 260 
a GUD: + MAAN ai aan HN AE Mee Wt tte a 76 
SRNL Vel ae anon aha ae ee 258 
Om, it DR” BNO cra re bt wns Oat ane ta 261 
Dd MRO fiat Arne ie Fae RAE Gian a Ss, 2 
dl abhi alte}. aro d oa ao 0 oe 5 cote SaROHS 
pdb bch RON Ceca neo oes aanlete, SIAN G2 258 
Vain 2 aL Or ereagennens ee 115.and note 
[Leyte 1 Bee ck peeks ee 52 note 
iim ooed, BNO 5s 3 js 4 ae oe 261 
SUX Xl ll) oe A EMO RE 


288 INDEX OF BIBLICAL QUOTATIONS 


BZ ekeeex <9 Gin-csieve Saree eee rere 258 JOHN exXixs/23~ hoo. cee ee eee 122 
Sah RUA eee epee cic htOne Hea use) Gace 260 XIX, BS het oot, eee 122 
SEX VIS tie aoe ei eae eae eae 76 Sx Oe ch Ae ee ee 122 

Dane 1s Ow eee ee ee ren 80 XX; 18.00.54, 06). eee 122 
A al OL me ee eee Serene 52 note KK AT Oss. deeds hasta bee ee 123 
bette 8 dea at, 8! AB. uote BAe 49 note xx) 19! 7... 5 2 ee eee 123 
NObD MRS Ee eBea mienatore: torrate sy beta 88 XX, DQ, Gao (ha) 
TSE Oe rn No hy eee eae oe eae 80 XxX, 26. cwewele Sw don 6S ee: 
Teo eer ea eae eae 49 note xi elle eee 123-4 

EEO Se ie ee eee ems 49 note Act” lil, 14285 See eee 91 
DG) BR: Ares eS ew ar Gace oe SG 258 Vill SO <S5cT0s ose eeneree nen 94 

lakplopwdenie, Shite 4) soocddoacooe 95 Vil. 22) 2b ck, mote oie eee 64 

LECH en iV.s eG (ee epee casos re haketencener ons 49 Vil.) BS oo ee i eee 34 
TAO A re, Fee eee aioe 93 Vil; 520... Src ie eee 92 

WHed OU acd lh She Soma ene ae 266 Vill)” 33... 5 ee eee 127 
Tee PR23 Laer ela pieererenye 266 ix: 27>. 2. .er. be eee 127 
Ve Oho ee ke er ee 266 Ke BD oss ha a Do Se aimee 94 

Maliontis1 8 eee (tan ce srteaet ara 124 XL, 26 61 ee eee eee ee 124 
ii. D Oi ey, ee en ee eee ee 66 X11, CLT. oh See ee IPA 
ee Te bee aed es eh xvii, 27-28 ....-..- eee eee mi 
. XIX 19 ce wore eae 
Seog ho cchicn | itiegtlt > anlar 92 

3 ; Rom? -Xvil | 2.5) pee ae eee ee eee aay h 
>a SMe SB aah Bec 6-7, 7 note, 255 

ee 1 Core XVi,58 Trace eee 114 
Saar Gide Aegean | een TG 112 2°Cor. ii. 713) 127 
MU aera ctr vec mg a TCS 7 iii 13-17..it rr 52 
XX1, 5 Sata Grteralces G of ae O06. aql 93 Vv 1 SN ae eee 116 
SRE ERE Fei oer PR ot ix, 100.4, 1 125 

Mark v. 160 0 ns sive me 127 - Gal. iii5-6 2). 4.46 125 
a 126, 127 iii, 18%. ou eee 94 
1X, LB ee safe es Se ee en i Hiphy Tin 2. <u. © biteecenone iene amen celal 
ib fra Ob Msp he Meets Osim orig 126 SY SRR Se re pei 
NVI 1D ey see aeeher cused aiemereton sas ib aki Wi 11) oe eee 112 

Tei kee Le ee ete eda cenermete 127 LV 5-16 5 eee eee Uy 1 AD 
ESET aa sere eee eee 7 note Phil 8.5419 Sr ee ee 125, 126 
lbh elas oO 7a ohne wep een. fe, Oo Sarit 127 1.) G=7. Gish eee ene 115 
Xo wel Lb tse an see ace asain chee 127 Colei 26 sah335 fae be eee ala bak 
OVO Rs a ain cee hoon 21 ii? 18-19 Ieee. oben 125-6 
XX11 eS 4 eee ee ee ee 110 Lik, 25. sq; 32+ ache dine he 125 
LLL eo Ol ee ee ea ee Pee 94 1 Cima. 27 ieee eee 113 
SKive CAR ee ee eee 124 2 Tims, 7 65% 2 ee eee eee 118 

Pah tae ol Se ee ee 115 1. 12 wc a os ee be eee 67 
SRE Cas Siete tame cide apy 67 Hebrs lied: ist os he 264 
BAIT in oR cert ie Bt Ali 264 ii, 10° (te Uk eee 11 
LANL Sneed ee ees 93 W114) S006 SO eee 160 
adn tad Rew akrgn ter ay aed etree Boot Hc 116 WV. De gc ee oslo Bygone ge one ue! 
SU Pl Lc ee cael che ee eco ats 116 V 2. Se ae ed ee 34 
NOD tar ee ee LEG ILL 21 es Ve 1A os og ver oat pas eee ial 
oa ey ed aS eg MA, Be 7 Wh Lb 8 ned Sh ee See ial 
Xe 2 Cae 118, 119 note Vi... G idsa 2 she <.4, Serene oie ea een 68 
oe Ben Pelee ER d irs SIG AL Acie oke 119 Vi. LT=L8. i. uo hee corde Osean 114 
> argh Bin. Ne Ia PS Gees sees ich Ae tec 120, 129 VAL 1D: ey insane. aiay's Gere aoe ene! 58 
SVL cen caeta ee ite oe eee eae 121 viit 16, D4 <A. Ae eee eee 114 


INDEX OF BIBLICAL QUOTATIONS = 289 


ELODICEEX LARS oes ere mote e hates tas 127 TEP Otte iy ood shes cpeteceenn eee ilals: 
ane 2G Orie seks ge oy oe 124 111, nif beet eee eee eee eee ae 
. LVM Sere, eat oro a cas ee eet 
| ULSTER 8 3 aca ai 9 TL ee es Ptr ee 113 
PERL OSA meek i ci wierere siees anes 5 Oe Petes atl at LP eee 125 
ae ew ee oe ado can ees 84 rhe a ee oes Oy BE bee ere cherie ji 
; LEJODNELULS SL eS.0 Piaets cic eer caer 202 
NOEL | SVE Meroe bokes osc faker eel e tre eee 11 "A Ss Bp Seen amen tae 202 
ll 19-20 eel ei em @tain’ win waver. ca. en Wy 8 c6l co 9 iv 17-18 Mf eR ee ah is A ilies iat od 11 
ly AO AiG Sackett ae eee 14, 257, 258 A OCAREX VIEL OMe kane, cesen Maia one hare 113 
VME AIO hid ct wire!’ aitcisevloe oi ee ever er 92 aebrenl, UM era elt Be, ae AU 8 cosh Ci rae 127-8 











